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LaIE \ 1<A WAi

THE HAWAIIAN ROMANCE OF
LAIEIKAWAI

WITH INTRODUCTION AND TRANSLATION

MARTHA WARREN BECKWITH

REPRINTED FROM THE THIRTY-THIRD ANNUAL REPORT
OF THE BUREAU OF AMERICAN ETHNOLOGY

WASHINGTON

GOVERNMENT PRINTING OFFICE

1918

PREFACE

This work of translation has been undertaken out of lo^e for the
land of Hawaii and for the Hawaiian people. To all those who have
generously aided to further the study I wish to express my grate-
ful thanks. I am indebted to the curator and trustees of the Bishop
Museum for so kindly placing at my disposal the valuable manu-
scripts in the museum collection, and to Dr. Brigham, Mr. Stokes,
and other memliers of the museum staff for their help and sugges-
tions, as well as to those scholars of Hawaiian who have patiently
answered my questions or lent me valuable material — to Mr. Henry
Parker, Mr. Thomas Thrmn, Mr. William Rowell, Miss Laura Green,
Mr. Stephen Desha, Judge Hazeldou of Waiohinu, Mr. Curtis
laukea, Mr. Edward Lilkalani, and Mrs. Emma Nawahi. Espe-
cially am I indebted to Mr. Joseph Emerson, not only for the gen-
erous gift of his time but for free access to his entire collection of
manuscript notes. My thanks are also due to the hosts and hostesses
through whose courtesy I was able to study in the field, and to Miss
Ethel Damon for her substantial aid in proof reading. Nor would
1 forget to record with grateful appreciation those Hawaiian in-
terpreters whose skill and patience made possible the rendering into
English of their native romance — Mrs. Pokini Robinson of Maui,
Mr. and Mrs. Kamakaiwi of Pahoa, Hawaii, Mrs. Kama and Mrs.
Supe of Kalapana, and Mrs. Julia Bowers of Honolulu. I wish also
to express my thanks to those scholars in this country who have
liindly helped me with their criticism — to Dr. Ashley Thorndike,
Dr. W. W. Lawrence, Dr. A. C. L. Brown, and Dr. A. A. Golden-
weiser. Above all, thanks are due to Dr. Franz Boas, without whose
wise and helpful enthusiasm this study would never have been
undertaken.

Martha Warren Beckwith.

Columbia University,
October, 1917.

CONTENTS

Page

Introduction 9

I. The book and its writer 9

II. Nature and the Gods as reflected in the stoi-y 12

1. Polynesian origin of Hawaiian romance 12

2. Polynesian cosmogony 14

3. The demigod as hero 16

4. The earthly paradise; divinity in man and nature 18

5. The story : its mythical character 20

6. The story as a reflection of aristocratic social life 23

III. The art of composition 27

1. Aristocratic nature of Polynesian art 27

2. Nomenclature: Its emotional value 29

3. Analogy: its pictorial quality 38

4. The double meaning; plays on words 41

5. Constructive elements of style 44

IV. Conclusions 46

Persons in the story 48

Action of the story 50

Background of the story 54

Text and translation 57

Chapter I, The birth of the Princess ' 60

II. The flight to Paliuli 70

III. Kauakahialii meets the Princess 80

VI. Aiwohikupua goes to woo the Princess 90

V, The boxing match with Cold-nose 102

VI . The house thatched with bird feathers Ill

VII. The Woman of the Mountain 118

VIII. The refusal of the Princess 124

IX. Aiwohikupua deserts his sisters 130

X. The sisters' songs 138

XI. Abandoned in the forest 146

XII. Adoption by the Princess 153

XIII . Hauailiki goes surf riding 160

XIV. The stubbornness of Laieikawai 168

XV. Aiwohikupua meets the guardians of Paliuli 176

XVI. The Great Lizard of Paliuli 182

XVII. The battle between the Dog and the Lizard 188

XVIII. Aiwoliikupua's marriage with the Woman of the Mountain 194

XIX. The rivalry of Hina and Poliahu 202

XX. A suitor is found for the Princess 210

XXI. The Raacal of Puna wins the Princess 218

XXII. Waka's revenge 226

XXIII. The Puna Rascal deserts the Princess 236

• The titles of chapters are added for convenience in reference and are not found In the text.

6 CONTKNTS.

Texti\ntl translation -Coutiuucil. i-uko.

Chapter XXIV. The inarriaRc of the chiefs 2'IG

XXV. The Seer finds the Princess 254

XXVI. Tlio Prophet of (ioil 262

XXVII. A jonrney to the Heavens 270

XXVIII. Tlie Eyeball-of-the-sun 278

XXIX. The warning of vengeance 288

XXX. The coming of the Beloved 294

XXXI . The Beloved falls into sin 300

XXXII. The T»-in Sister 308

XXXIII. The Woman of Hana 317

XXXIV. The Woman of the Twilight 324

Notee on the text 332

Appendix: Abstracts from Hawaiian stories 347

I . Song of Creation, as translated by Liliuokalaiii 350

II. Chants relating to the origin of the group 351

III. Hawaiian stories from Fornander 352

Index to references 380

Index 383

ILLUSTRATIONS

Pag.
Plate 91. A kahuna or native sorcerer Frontispiece

92. In the forests of Puna 22

93. A Hawaiian paddler 40

94. Mauna Kea in its mantle of snow 66

95. A native grass house of the humbler class 346

THE HAWAIIAN ROMANCE OF LAIEIRAWAI

WITH INTRODUCTION AND TRANSLATION

By ilARTHA Warren Beckwith

INTKODUCTION

I. The Book and its Writer; Scope of the Present Edition

THE Laieikaioai is a Hawaiian romance which recounts the
wooing of a native chiefess of high rank and her final deifi-
cation among the gods. Tiie story was handed down orally
from ancient times in the form of a Kaao^ a narrative rehearsed in
prose interspersed with song, in which form old tales are still recited
by Hawaiian story-tellers.^ It was put into writing by a native Ha-
waiian, Haleole by name, who hoped thus to awaken in his country-
men an interest in genuine native story-telling based upon the folk-
lore of their race and preserving its ancient customs — already fast
disappearing since Cook's rediscovery of the group in 1778 opened
(he way to foreign influence— and by this means to inspire in them
old ideals of racial glory. Haleole was born about the time of the
death of Kamehameha I. a year or two before the arrival of the
first American missionaries and tlie establishment of the Protestant
mission in Hawaii. In 1834 he entered the mission school at Lahai-
naluna, Maui, where his interest in tiie ancient history of his people
was stimulated and trained under the teaching of Lorrin Andrews,
compiler of the Hawaiian dictionary, published in 1865, and Sheldon
Dibble, under whose direction David Malo prepared his collection
of "Hawaiian Antiquities," and whose History of the Sandwich
Islands (1843) is an authentic source for the early history of the
mission. Such early Hawaiian writers as Malo, Kamakau, and
John li were among Haleole's fellow students. After leaving school
he became first a teacher, then an editor. In the early sixties he
brought out the Laieikawai, first as a serial in the Hawaiian

1 Compare the Fijian story quoted by Thomson (p. 6).

-2 9

10 HAWAIIAN KOMANL'K OF LAIEIKAWAI Ik.tii.ann xi

iiowspaptM-, tlio h'liokod. tlieii, in 18(i;i, in booU loiin.' Later, in 188.'),
two part-lliiwuiian editors. Holster and Mciieula, revised ancl re-
l)rinted the story, tliis time in panipldet form, together with several
other romances culled from Hawaiian journals, as tiic initial volumes
of a scries of Hawaiian reprints, a venture which ended in financial
failure.-' The romance of Laieikaioai therefore remains the sole
piece of Hawaiian imaginative writing to reach book form. Not
only this, but it represents the single composition of a Polynesian
mind working upon the material of an old legend and eager to create
a genuine national literatui'e. As sucli it claims a kind of classic
interest.

The language, although retaining many old woids unfamiliar to
the Hawaiian of to-day, and proverbs and expressions whose meaning
is now doubtful, is that employed since the time of the reduction
of the speech to writing in 1820, and is easily read at the present
day. Andrews incorporated the vocabulary of this romance into his
dictionar}', and in only a few cases is his interpretation to be ques-
tioned. The songs, though highly figurative, present few difficulties.
So far as the meaning is concerned, therefore, the translation is suffi-

cientlv accurate! But as regards style the problem is much more
I ■^-.'■j g-

» Daggett calls the story " a supernatural folklore legend ol the fourteenth century,"
and includes an excellent abstract of the romance, prepared by Dr. W. D. Alexander, in
his collection of Hawaiian legends. Andrews says of it (Islander, 1875, p. 27) : "We
have seen that a Hawaiian Kaao or legend was composed ages ago, recited and kept
in memory merely by repetition, until a short time since it was reduced to writing liy
a riawalian and printed, making a duodecimo volume of 220 pages, and that, too, with
the poetical parts mostly left out. It is said that this legend took six hours in the
recital." In prefacing his dictionary he says : " The Kaao of Laieikawai is almost
the only specimen of that species of language which has been laid before the public.
Many fine specimens have been pi-inted in the Hawaiian periodicals, but are neither seen
nor regarded by the foreign community."

' The clianges introduced by these editors have not been followed in this edition, except
in a few unimportant omissions. Init the popular song printed below appears first in its
pages :

" Aia Lale-i-ka-wai Behold Laieikawai

I ka uka wale la o Pall-uU ; On the uplands of Paliuli ;

0 ka nani, o ka nani, Beautiful, beautiful,

Helu ekahl o ia uka. The storied one of the uplands.

" E nanea e walea ana paha,

1 ka leo nahenahe o na manu.

" Kau mai Laie-i-ka-wal Laieikawai lests here

I ka ehcu la o na manu ; On the wings of the birds :

O ka nani, o ka nani, Beautiful, beautiful,

Helu ekahl o Pall-uU. The storied one of the uplands.

" E nanea, etc.

" Da lohe paha i ka hone mai. She has heard perhaps the playing

O ka pu lau-i a Mallo ; Of Malio's ti-leaf trumpet ;

Honehone, honehone. Playfully, playfully,

Helu ekahl o Hopoe. The storied one of Ilopoe.

■' E nanea, etc."

BECKWiTH] INTRODUCTION 11

difficult. To convey not only the meaning but exactly the Hawaiian
way of seeing things, in such form as to get the spirit of the original,
is hardly possible to our language. The brevity of primitive speech
must be sacrificed, thus accentuating the tedious repetition of de-
tail— a trait sufficiently characteristic of Hawaiian story-telling.
Then, too, common words for Avhich we have but one form, in the
original employ a variety of synonyms. "Say" and *'see" are con-
spicuous examples. Other words identical in form convey to the
Polynesian mind a variety of ideas according to the connection in
which they are used — a play upon words impossible to translate in
a foreign idiom. Again, certain relations that the Polynesian con-
ceives with exactness, like those of direction antl the relation of the
person addressed to the group referred to. are foreign to our own
idiom; others, like that of time, which we have more fully developed,
the PoWnesian recognizes but feebly. In face of these difficulties the
translator has reluctantly foregone any effort to heighten the charm
of the strange tale by using a fictitious idiom or by condensing and
invigorating its deliberation. Haleole wrote his tale painstakingly,
at times dramatically, but for the most part concerned for its historic
interest. We gather from his own statement and from the breaks in
the story that his material may have been collected from different
sources. It seems to have been common to incorporate a Laieiha-
uHii episode into the popular romances, and of these episodes Haleole
may have availed himself. But we shall have something more to say
of his sources later; with his particular style we are not concerned.
The only reason for presenting the romance complete in all its
original dullness and unmodified to foreign taste is with the definite
object of showing as nearly as possible from the native angle tho
genuine Polynesian imagination at work upon its own material,
reconstructing in this strange tale of the " Woman of the Twilight ''
its own objective world, the social interests which regulate its actions
and desires, and by this means to portray the actual character of the
Polynesian mind.

This exact thing has not before been done for Hawaiian story and
I do not recall any considerable romance in a Polynesian tongue so
rendered.' Admirable collections of the folk tales of Hawaii have
been gathered by Thrum. Remy, Daggett, Emerson, and Westervelt,
to which should be added the manuscript tales collected by Fornander,
translated by John Wise, and now edited by Thrum for the Bishop
Museum, from which are drawn the examples accompanying this
paper. But in these collections the lengthy recitals which may last

• Dr. N. B. Emerson's reujerlug of the myth of Pele and Hilaka quotes only the poeti-
cal portions. Her Majesty Queen LlliuokalanI Interested herself In providing a trans-
lation of the Laieikawai, and the Hon. Sanford B. Dole secured a partial translation
of the story ; but neither of these copies has reached the publisher's hands.

12 HWVAIIAN noMANCE OF KUEIKAWAI Ikth *nn. «»

sfVfial h()iii> in tlif ti'lliiif: or run I'or a coiiplo of years as serial in
some Hawaiian newsjjaper are of neecssitv cut down to a sninmarv
narrative, surticiontly siififrestinfr tlie flavor of the ori}>;inal, but not
pieturinjr fully the way in whieh tlie iinape is fonnetl in the mind
of the native story-teller. Koieijjners and Ilawaiians have expended
mueh infreniiity in renderiiifi the meU or chant with exactness,' but
the mneh simpler if less important matter of piittinfr into literal
Knirlish a Hawaiian kano has never been attempted.

To the text such ethnological notes have been added as are iieedeti
to make the context clear. These were collected in the field. .Some
were gathered directly from the people themselves; others from
those who had lived long enough among them to understand
their customs; others .still fiom observation of their ways and of the
localities mentioned in the story ; others are derived from published
texts. An index of characters, a brief description of the local back-
gronnd, and an abstract of the story itself prefaces the text; appended
to it is a series of abstracts from the Fornander collection of
Hawaiian folk .stories, all of which were collected by Judge For-
nander in the native tongue and later rendered into English by a
native translator. These abstracts illustrate the general character of
Hawaiian story-telling, but specific references should be examined in
the full text, now being edited by the Bishop Museum. The index
to references includes all the Hawaiian material in available form
essential to the studv of romance, together with the more useful
Polynesian material for comparative reference. It by no means com-
prises a bibliography of the entire subject.

II. NaTUKF. and TIIK (irODS AS RK!'I,K(Tr.I) IX THE StOUT
I. I'OI.TXKSIAX OKIGIX OF IIAWAIIAX KOMAXCE

Truly to interpret Hawaiian romance we must realize at the start
its relation to the past of that people, to their origin and migrations,
their social inheritance, and the kind of physical world to which
their experience has been confined. Now, the real body of Hawaiian
folklore belongs to no isolated group, but to the whole Polynesian
area. From New Zealand through the Tongan, Ellice, Samoan,
Society, Rarotongan, Marquesan, and Hawaiian groups, fringing
upon the Fijian and the Micronesian, the same physical character-

■ The most Important of the.se chants translated from the Hawaiian are the " Song
of Creation, " prepared by Llliuokalani ; the " Song of Kualil," translated by both Lyons
and Wise, and the prophetic song beginning " Haiii ka lani," translated by Andrews and
edited by Dole. To these should be added the important songs cited by Fornander, In
full or in part, which relate the origin of the group, and perhaps the name song begin-
ning " The fish ponds of Mana." quoted in Fornander's tale of Lonoikamukahiki, the
canoe-chant in Kana, and the wind chants in Pakaa.

BECKWiTHl INTRODUCTION 13

istics, the same language, customs, habits of life prevail; the same
arts, the same form of worship, the same gods. And a common stock
of tradition has passed from mouth to mouth over the same area.
In New Zealand, as in Hawaii, men tell the story of Maui's fishing
and the theft of fire.' A close comparative study of the tales from
each group should reveal local characteristics, but for our purpose
the Polynesian race is one, and its common stock of tradition, which
at the dispersal and during the subsequent periods of migration was
carried as common treasure-trove of the imagination as far as New
Zealand on the south and Hawaii on the north, and from the western
Fiji to the Marquesas on the east, repeats the same adventures among
similar surroundings and colored by the same interests and desires.
This means, in the first place, that the race must have developed
for a long period of tijue in some common home of origin before
the dispersal came, which sent family groups migrating along the
roads of ocean after some fresh land for settlement : ■' in tht> second
place, it reflects a period of long voyaging which brought about
interchange of culture between far distant groups.^ As the Crusades
were the great exchange for west European folk stories, so the days
of the voyagers were the Polynesian crusading days. The roadway
through the seas was traveled by singing bards who carried their
tribal songs as a race heritage into the new land of their wanderings.
Their inns for hostelry were islets where the boats drew up along
the beach and the weary oarsmen grouped about the ovens where
their hosts prepared cooked food for feasting. Tales traveled thus
from group to group with a readiness which only a common tongue,
common interests, and a common delight could foster, coupled with
the constant competition of family rivalries.

• Bastian in Samoanische Schopfungssage (p. 8) says: " Oceanien (im Zusa-mmenbegrlBf
yon Polynesien und Mikronesien) reprasentirt (bel vorlauflgem Ausschluss von Mela-
nesien schon) elnen Fiachenraum, der alles Aehnllche auf dem Globus Intellectualis
welt tibertrlfft (von Hawaii bis Neu-Seeland, von der Oster-Insel bis zu den Marianen), und
wenn es sich hler um Inseln handelt durch Meereswelten getrennt, ist aus solch insularer
Differenzirung gerade das Hilfsmlttel comparativer Methode geboten fur die Induction,
um dasselbe, wie biologisch sonst, hier auf psychologlschem Arbeitstelde zur Verwendung
zu brlngen. " Compare : Kramer, p. .394 ; Finek, in Royal Scientific Society of Gettlngen,
1909.

2 Lesson says of the Polynesian groups <i, 378): "On salt . . . que tous out.
pour loi civile et religieuse, la m6me interdiction ; que leurs institutions, leurs c6ti-
monies sont semblables ; que leurs croyances sont fonclftremeut ideutiquc"; ; qu'ils ont
le m6me culte, les memes coutumes, les mSmes usages principaux : qu'ils ont enfin le»
memes mceurs et les meinis traditions. Tout semble done, a priori, aunoncer que,
quelque solt leur ^loignement les uns dea autres, les PoIyn«siens ont tir« d'une mSme
source cette communaut^ d'idfies et de langage ; qu'ils ne sont, par consequent, que les
tribus dispers^es d'une mSme nation, et que ces tribus ne se sont s^par^es qu'a une
^poque ofl la langue et les Hies politiques et religleuses de cette nation ^talent diji
fix^es."

'Compare: Stair, Old Samoa, p. 271; White, i, 176; Fison, pp. 1, 19; Smitb, Hawaiki.
p. 123; Lesson, ii, 207, 209; Grey, pp. 108-234; Baessler, Nene Siiclsce-BIlrtcr, p. 113:
Thomson, p. 15.

J4 HAWAIIAN KOMANOH OK LAIKIKAWAI | ETU. ANN. J:t

iliiwiiiiiui tiiulitinii reflects these clays of wuiideiing.' A chief
vuws to wed IK) woiuiui of his own group but only one fetched from
•'the hind of good women." An ambitious priest seeks overseas
a leader of divine ancestry. A chief insulted by his superior leads
his followers into exile on some foreign sliore. There is exchange
of culture-gifts, intermarriage, tribute, war. Konumce echoes with
the canoe song and the invocation to the confines of Kahiki -— this
in spite of tlie fact that intercourse seems to have been long closed
between this northern group and its neighbors south and east. When
Cook put in first at the island of Kauai, most western of the group,
perhaps guided by Spanish charts, perhaps by Tahitian navigators
wiio had preserved the tradition of ancient voyages,' for hundreds
of years none but chance boats had driven upon its shores.* But
the old tales remained, fast bedded at the foundation of Hawaiian
imaginative literature. As now recited they take the form of chants
or of long monotonous recitals like the Laieikawat, which take on
the heightened form of poetry only in dialogue or on occasions when
the emotional stress requires set song. Episodes are passed along
from one hero cycle to another, localities and names vary, and a
fixed form in /matter of detail relieves the s-tretch of invention ;
in fact, they show exactly the same phenomena of fixing and re-
shaping that all story-teliing Mhose object is to please exhibits in
transference from mouth to mouth. Nevertheless, they are jealously
retentive of incident. The story-teller, generally to be found among
the old people of any locality, who can relate the legends as they
were handed down to him from the past is known and respected in
the conununity. We find the same story' told in Xew Zealand and
in Hawaii scarcely changed, even in name.

:;. POLYNESIAN COSMOGONY

111 theme the body of Polynesian folk tale is not unlike that of
other primitive and story-loving people. It includes primitive philos-
ophy— stories of cosmogony and of heroes who' shaped the earth ;
primitive annals — migration stories, tales of culture heroes, of con-

I Lesson (ii, 190) enumerates eleven small Islands, covering 40 degrees of latitude, scat-
tered between HawaU and the islands to the south, four showing traces of ancient habita-
tion, which he believes to mark the old route from Hawaii to the islands to the south-
east. According to Hawaiian tradition, which is by no means historically accurate.
what Is called the second migration period to Hawaii seems to have occurred between
the eleventh and fourteenth centuries (dated from the arrival of the high priest Paao
at Kohala, Hawaii, IS generations before Kameham«ha) ; to have come from the south-
east ; to have introduced a sacerdotal system whose priesthood, symbols, and temple
structure persisted up to the time of the abandoning of tbe old faith in 1819. Compare
Alexanders History, ch. in; Malo, pp. 25, 323; Lesson, ii, 160-169.

' Kahiki, in Hawaiian chants, is the term used to designate a " foreign land " In general
and does not refer especially to the island of Tahiti in the Society Group.

> Lesson, ii, 153.

'Ibid., 170.

>Ibld., 178.

BECKWiTH] INTRODUCTION 15

quest and overrule. There is primitive romance — tales of competi-
tion, of vengeance, and of love; primitive wit — of drolls and trick-
sters; and primitive fear in talcs of spirits and the power of ghosts.
These divisions are not individual to Polynesia; thej' belong to
universal delight ; but the form each takes is shaped and determined
by the background, either of real life or of life among the gods,
familiar to the Polynesian mind.

The conception of the heavens is purely objective, corresponding, in
fact, to Anaxagoras's sketch of the universe. Earth is a plain, walled
about far as the horizon, where, according to Hawaiian expression,
rise the confines of Kahiki, Kukulu o Kahiki.^ From this point the
heavens are superimposed one upon the other like cones, in number
varying in different groups from 8 to 14: below lies the underworld,
sometimes divided into two or three worlds ruled by deified ancestors
and inhabited by the spirits of the dead, or even by the gods^ — the
whole inclosed from chaos like an egg in a shell.^ Ordinarily the
gods seem to be conceived as inhabiting the heavens. As in other
mythologies, heaven and the life the gods live there are merely a
reproduction or copy of earth and its ways. In heaven the gods are
ranged by rank; in the highest heaven dwells the chief god alone en-
joying his supreme right of silence, tabu moe; others inhabit the
lower heavens in graduallj' descending grade corresponding to the so-
cial ranks recognized among the Polynesian chiefs on earth. This
physical world is again a representation of the activities of the gods,
its multitudinous manifestations representing the forms and forces
employed by the myriad gods in making known their presence on
earth. They are not these forms themselves, but have them at their
disposal, to use as transformation bodies in their appearances on
earth, or they may transfer them to their offspring on earth. This
is due to the fact that the gods people eai'th, and from them man is

1 In the Polynesian picture of tlie universe the wall of heaven is oonceived as shutting
down about each group, so that boats traveling from one group to another " break
through " this barrier wall. The Kukulu o Kahiki in Hawaii seems to represent some
such confine. Emerson says (in Malo, 30> : " Kukulu was a wall or vertical erection
such as was supposed to stand at the limits of the horizon and support the dome of
heaven." Points of the compass were named accordingly Kukulu hilcina, Kuhuhi homo-
hana, Kukulu hema, Kukulu akau — east, west, south, north. The horiaon was called
Kukulu-o-ka-honua — " the compass-of-the-earth." The planes inclosed by such confines,
on the other hand, are named Kahiki. The circle of the sky which bends upward
from the horizon is called Kahikiku or - vertical." That through which the eye travels
In reaching the horizon. Kahiki-mne, or •* horizontal."

= The Rarotongan world of spirits is an underworld. (See Gill's llyths and Songs.)
The Hawaiians believed in a subterranean world of the dead divided into two regions,
In the upper of which Wakea reigned ; in the lower, Milu. Those who had not been
sufficiently religious " must lie under the spreading Kou trees of Milu's world, drink Itn
waters and eat lizards and butterflies tor food." Traditional points from which the
soul took its leap into this underworld are to be found at the northern point of Hawaii,
the west end of Maui, the south and the northwest points of Oahu, and, most famous
of all, at the mouth of the great Walpio Valley on Hawaii. Compare Thomson's account
from Fiji of the " pathway of the shade," p. 110.

'White, I. chart; Gill. M.vth^^ imd Son?s. pp. H, t; Ellis, in, 168-170.

16 HAWAIIAN HOMANC'F, OF LAIEIKAWAI Ik.th ann.38

.If-sotMule.l. Cliicls iMiilv. in I'act, -.irrimUufX In Hu-ir chiirn In direc-t
(U'sci'Ut from the ancient gods.'

.Tnst how this came about is not altogether uniformly explained.
In the Polynesian creation story ^ three things are significant— a
monistic idea of a god existing before creation;" a progressive order
of creation out of the limitless and chaotic from lower to higher
forms, actuated by desiie, wiiich is represented by the duality of sex
generation in a long line of ancestiy through specific pairs of forms
from the inanimate world — rocks and earth, plants of land and sea
forms — to the animate — fish, insect.s, reptiles, and birds;* and the
special analysis of the soul of man into " breath," which constitutes
life; "feeling," located in the heart; "desire" in the intestines; and
"thought" out of which springs doubt — the whole constituting
nkamai or " knowledge." In Hawaii the creation story lays emphasis
upon progressive sex generation of natural forms.

Intlividual islands of a group are popularly described as rocks
dropped down out of heaven or fished up from below sea as resting
places for the gods;" or they are named as offspring of the divine
ancestors of the group." The idea seems to be that they are
a part of the divine fabric, connected in kind with the original source
of the race.

.!. TlIK DEMlOUl) AS IIKKO

.Vs natural forms multiplied, so multiplied the gods who wedded
and gave them birth. Thus the half-gods were bom, the kupua or
demigods as distinguished from akua or spirits who are pure divini-

' Gin says of the Hervey islanders (p. 17 o£ notes) : "The state Is conceived of as a
long house standing east and west, chiefs from the north and south sides of the island
representing left and right ; under chiefs the rafters ; individuals the leaves of the
thatch. These are the counterpart of the actual house (of the gods) in the spirit
world." Compare Stair, p. 210.

= Bastlan, Samoanische SchopfungsSage ; Ellis, i, 321 ; White, vol. i ; Turner, Samoa,
'A ; GiU, Myths and Songs, pp. 1-20 ; Mocrenhout i, 419 et seq. ; Liliuokalanl, translation of
the Hawaiian " Song of Creation."

^Moerenhout translates (i, 419): "He was, Taaroa (Kanaloa) was his name. He
dwelt In immensity. Earth was not. Taaroa called, but nothing responded to him.
and, existing alone, he changed himself into the universe. The pivots (axes or orbits),
this Is Taaroa; the rocks, this Is he. Taaroa Is the sand, so is he named. Taaroa is
the day. Taaroa is the center. Taaroa is the germ. Taaroa is the base. Taaroa
Is the invincible, who created the universe, the sacred universe, the shell for Taorou,
the life, life of the universe."

' Moerenhout, i, 423 : " Taaroa slept with tlic woman called Uina of the sea. Black
clouds, white clouds, rain are born. Taaroa slept with the woman of the uplands ; the
first germ is born. Afterwards is born all that grows upon the earth. Afterwards Is
born the mist of the mountain. Afterwards Is born the one called strong. Afterwards
is born the woman, the beautiful adorned one," etc.

' Grey, pp. 38-4.3 ; Krltmer, Samoa Inseln, pp. 395-400 ; Flson. pp. 139-146 ; Mariner.
I, 228; White, II, 70; Gill. Myths and Songs, p. 48.

• In Fornander's collection of origin chants the Hawaiian group is described as the
offspring of the ancestors Wakea and Papa, or Hlna.

i'.E(KW[TH| INTKODUCTION 17

ties.^ The nature of the Polynesian kupua is well described in the
romance of Laieikawai, in Chapter XXIX, when the sisters of
Aiwohiknpua trj' to relieve their mistress's fright abont mtirrying a
divine one from the heavens. •' He is no god — Aole ia he Akua — "
they say, " he is a man like us. yet in his nature and appearance god-
like. And he was the firstborn of us; he was greatly belo\ed by our
parents; to him was given superhuman power— 7i;a mana — which we
have not. . . . Only his taboo rank remains. Therefore fear not;
when he conies you will see that he is only a man like us." It is such a
character, born of godlike ancestors and inheriting through the favor
of this god, or some member of his family group, godlike power or
mana, generally in some particular form, who appears as the typical
hero of early Hawaiian romance. His rank as a god is gained by
competitive tests with a rival kupua or with the ancestor from whom
he demands recognition and endowment. He has the power of trans-
formation into the shape of some specific animal, object, or physical
phenomenon which serves as the " sign '* or " bodj' " in which the god
presents himself to man, and hence he controls all objects of this
class. Xot only the heavenly bodies, clouds, storms, and the appear-
ances in the heavens, but perfumes and notes of birds serve to an-
nounce his divinity, and special kinds of birds, or fish, or reptiles,
or of animals like the rat, pig, or dog, are recognized as peculiarly
likely to be the habitation of a god. This is the form in which
aumakua, or guardian spirits of a family, appear to watch over the
safety of the household they protect. -

Besides this power of transformation the kupua has other super-
natural gifts, as the power of flight,-' of contraction and expansion

' Mariner, ii, 103 ; Turner, Nineteen Years In Polynesia, pp. 238-242 ; Ibid.. Samoa,
pp. 23-77; Ellis, i, 334; Gracla, pp. 41-44; Kramer (Samoa Insein, p. 22) and Stair
(p. 211) distinguished akua as the original gods, alku as their descendants, the demonir
helngs who appear in animal forms and act as helpers to man : and kupua as iliMfled
human beings.

= When a Polynesian invokes a god he prays to the spirit of some dead ancestor who
acts as his supernatural helper. A spirit is much stronger than a human being —
hence the custom of covering the grave with a great heap of stone or modern masonry to
Iseep down the ghost. Its strength may I)p increased through prayer and sacrifice, called
■■ feeding " the god. See Fornander's stories of Pumaia and Nihoalakl. In Fison's
story of Mautandua the mother has died of exhaustion in rescuing her child, .^s he
grows up her spirit acts as his supernatural helper and appears to him in dreams to
direct his course. He accordingly achieves prodigies through her aid. In Kuapnkan
the boy manages the winds through his grandmother's bones, which he keeps in a cala-
bash. In Pamano, the supernatural helper appears in bird shape. The Fornauder
stories of Kamapua'a, the pig god, and of Pikoiakaalala, who belongs to the rat family.
illu.strate the ktipua in animal shape. Malo, pp. 113-115. Compare Mariner, n, 87. 100:
Ellis, I, 281.

' Bird-bodied gods of low grade in the theogony of the heavens act as messengers fur
the higher gods. In Stair (p. 214) Tuli, the plover, is the bird messenger of Tagaloa.
The commonest messenger birds named In Hawaiian stories are the plover, wandering
tattler, and turnstone. all migratory from about Api-il to August, and hence naturally
fastened upon by the Imagination as suitable messengers to lands beyond common ken.
GUI (Myths and Songs, p. 35) says that formerly the gods spoke through small land
birds, as in the story of Laieikawni's visit to Kauakahialii.

18 HAWAIIAN lUHVIANCK OK I.AIKI K A \V A 1 iKiii a.nn.m

ill will, (if scfiiii; wiint i> iTfiiii^' oil ;i( ;i (iistaiicc. iiiid of briii^iiif^ the
(load t(i lifo. As ii iiiiui on ciirtii lie is often iiiiiaciilously born or
miraculously preserved at birth, wliicli e\ent is heralded by por-
tents in the heavens. He is often broiijiht up by some sui)ernatural
ii:iiardian, grows with marvelous rapidity, has an cnornioiis ai)petite —
a proof of <);odlike strain, because only the chief in Polynesian eco-
nomic life has the resources freely to indulfre his animal appetite —
and phenomenal beauty or prodigious skill, .strength, or subtlety in
meeting every competitor. His adventures follow the general type
of mythical hero tales. Often he journeys to the iieavens to seek some
gift of his ancestors, the ingenious fancy keeping always before it
an objective picture of this heavenly superstructure — bearing him
thither upon m cloud or bird, on the path of a cobweb, a trailing
vine, or a rainbow, or swung thither on the tip of a bamboo stalk.
Ai'rived in (lie region of air. by means of tokens or by name chants,
he proves his ancestry and often substantiates his claim in tests of
power, ability thus sharing with blood the determining of family
values. If his deeds are among men, they are of a marvelous nature.
Often his godlike nature is displayed by apparent sloth and indo-
lence on his part, his followers peiformiug iniraciilous feats while
he remains inactive; hence he is reiiKsidud fm idleness by the un-
witting. Sometimes he acts as a tj-aiisforinci . changing the form of
mountains and \ alleys with a step or stroke; sometimes as a culture
hero bringing gifts to mankind and teaching them the arts learned
from the gods, or supplying food by making great hauls of fish
by means of a miraculous hook, or planting rich crops ; sometimes he
is an avenger, pitting his strength against a rival demigod who has
done injury to a relative or patron of his own, or even by tricks out-
witting the mischievous akua. Finally, he remains on earth only
when, by transgressing some ktipua custom or in contest with a supe-
rior kiipua, he is turned into stone, many rock fonnations about the
islands being thus explained and consequently worshiped as dwelling
])laces of gods. Otherwise he is deified in the heavens, or goes to
dwell in the imderworld with the gods, from whence he may still
direct and inspire liis descendants on earth if they woi'ship him,
or even at times ajipear to them again on earth in some olijective
form.'

4. THE EAKTIU.Y PARADISE; I)I\ INITY IX MAX AND XATVKE

For according to the old myth. Sky and Farth were nearer of
access in the days when the first gods brought forth their children —
the winds, the root plants, trees, and the inhabitants of the sea, but

' With the stories quoted from Fornan(Jer may be compared such wonder tales as
are to be found in Kramer, pp. 108, 116, 121, 413-419 ; Flson, pp. 32, 49, 99 ; Grey, p.
59 ; Turner, Samoa, p. 209 ; White i, 82, etc.

BECKWiTtil INTRODITCTION 19

tlie younger gods rent them apart to give room to walk upright : ' so
gods and men walited together in the early myths, but in the later
traditions, called historical, the heavens do actually get pushed
farther away from man and the gods retreat thither. The fabulous
demigods depart one by one from Hawaii; first the great gods — Kane.
Ku. Lono, and Kanaloa ; then the demigods, save Pele of the volcano.
The supernatural race of the dragons and other beast gods who came
from " the shining heavens " to people Hawaii, the gods and god-
desses who governed the appearances in the heavens, and the myriad
race of divine helpers who dwelt in the tiniest forms of the forest
and did in a night the task of months of labor, all those god men
who shaped the islands and named their peaks and valleys, rocks,
and crevices as they trampled hollows with a spring and thrust their
spears through mountains, were superseded by a humaner race of
heroes who ruled the islands by subtlety and skill, and instead of
climbing the heavens after the fiery drink of the gods or searching
the underworld for ancestral hearth fires, voyaged to other groups of
islands for courtship or barter. Then even the long voyages ceased
and chiefs made adventure out of canoe trips about their own group,
never save by night out of sight of land. They set about the care of
their propertj' from rival chiefs. Thus constantly in jeopardy from
each other, sharpening, too. their observation of what lay directly
about them and of the rational way to get on in life, they accepted the
limits of a man's power and prayed to the gods, who were their great
ancestors, for gifts beyond their reach. -

^\jid during this transfer of attention from hea\en to earth
tlie objective picture of a paradise in the heavens or of an un-
derworld inhabited by spirits of the dead got mixed up with
that of a land of origin on earth, an earthly paradise called
Hawaiki or Bulotu or "the lost land, of Kane"' — a land about
which clustered those same wistful longings which men of other races
have pictured in their visions of an earthly paradise — the "talking

iQrey, pp. 1-15; White, I, 4(i ; Baesslcr. Neue Sudsee-Bilder, pp. 244. 24.5: Oil),
Myths and Songs, pp. 58-GO.

= Compare Kramer's Samoan story (In Samoa Inseln. p. 413) of the quest after the
pearl fishhooks kept by Night and Day in the twofold heavens with the Hawaiian
Etorles collected by Fornander of Alai and Nihoalakl. Kramer's story begins :
"Aloalo went to his father
To appease Sina's longing ;
He sent him to the twofold heavens.
To his grandparents, Night and Day,
To the house whence drops fall spear-shaped,
To hear their counsel and return.
Aloalo entered the house,
Took not the unlucky fishhook,
Brought away that of good luck,"

2(1 HAWAIIAN UOMANC'K OK I.AI KI K AWAI Iktii asx.33

liir nl" kri(.\vlo(lt,'o." till' woll of lilV. jiiul |)lfMty without lalxM-.'
•• Tluis tlu'V dwelt iit Piiliiili." says Haleole of tlie sisters" life with
Laieikawni, "ami while they dwelt there never did they weary of
life. Never did they even see the person who prepared their food,
nor the food itself save when, at mealtimes, the birds brought them
food and cleaied away the renniants when they iiad Hnished. So
raliidi became to them a land beloved."

(Jods and men are, in fact, to the Polynesian mind, one family un-
der dillerent forms, the gcds haviriii' sui)erlipr control over certain
plu'uomina. a control which Ihcy may imparl to their offspring on
earth. .Vs he surxcy.s tiic world aliout him the Polynesian supposes
the signs of the gods who rule the heavens tu appear on earth, which
formerly they visited, traveling thither as cloml or bird or storm or
perfume to effect some marriage alliance or govern numkind. In
these forms, or transformed themselves into men, they dwelt on earth
ami shaped the social customs of mankind. Hence we have in such
a romance as the Laieikaira! a realistic ]iicluie. first, of the activities
of the gods in the heavens and on earth, second, of the social ideas
and activities of the people among whom the tale is told. The super-
natural blends into the natural in exactly the same way as to the
J'olynesian mind gods relate themselves to men. facts abont one be-
ing regarded as. even though I'cmoved to the heavens, quite as objec-
ti\e as those which belong to the other, and being employed to ex-
l)lain social customs and physical appearances in actual experience.
in the light of such story-telling even the Polynesian creation myth
may become a literal genealogy, and the dividing line between folk-
lore and traditional history, a mere shift of attention and no actual
change in the conception itself of the nature of the material universe
and the ri'lations between gods and men.

These mythical tales of the gods are reflected in Haleole's
romance of Laielkau'aL Localized upon Hawaii, it is neverthe-
less familiar with regions of the heavens. Paliuli, the home of
Laieikawai, and Pihanakalani, home of the flute-playing high

> Kriiuier, Samon InselD. pp. 44. 115 ; Fison. pp. IG, 13&-1G1, 163 ; Lesson, ii, 272, 483
(see index) ; Mariner, ii, 100, 102, 115, et seq. : Moerenhout. i, 432 ; Gracia. p. 40 ;
Tm-ner. Nlnetr-en Years in Polynesia, p. 237 ; Gill. Myths and Songs, pp. 152-172.

In Fison's story (p. 1.39) the gods dwell in Bulotii. " where the slry meets the
waters in the elimbine path of the sun." The story goes : " In the beginning there
was no land save that on which the gods lived ; no dry land was there for men to
dwell upon ; all was sea ; the sky covered it above and bounded it on every side. There
was neither day nor night, but a mild light shone continually through the sky upon
the water. like the shinlns of the moon when its face is hidden hv a white cloud."

BECKWiTH] INTKODUCTION 21

chief of Kauai, are evidently earthly paradises.' Ask a native where
either of these places is to be found and he will say, smiling, " In the
heavens." The long lists of local place names express the Polynesian
interest in local journeyings. The legend of Wa/opiika is a modern
or at least adapted legend, but the route which the little sister fol-
lows to the heavens corresponds with Polynesian cosmogonic concep-
tions, and is true to ancient stories of the home of the gods.

The action of the story, too, is clearly concerned with a family of
demigods. This is more evident if we compare a parallel story
translated by Westervelt in " Gods and Ghosts," page 116, which,
however confused and fragmentary, is clearW made up of sonic
of the same material as Haleole's version. -

' As such Palluli occuis in other Hawaiian folk tales .

1. At Paliuli grew the mythical trees Makali'i, male and female, which have the
power to draw fish. The female was cut down and takeu to Kallun. Oahii. hence the

2. In the Fornander notes from Kepelino and Kamakau, Paliuli is the laud given
to the first man and is called "hidden land of Kane" and "great land of the gods."

3. In Fornander's story of KepakaiUula, the gods assign Pallull to be the hero's
home. To reach it the party start at second cockcrow from Keaau (as in the Laicika-
wai) and arrive in the morning. It is " a good land, flat, fertile, filled with many
things desired by man." The native apples are as large as breadfruit. They see a
pond " lying within the land stocked with all kinds of fish of the sea except the whale
and the shark." Here " the sugar cane grew until it lay flat, the hogs until the
tusks were long, the chickens until the spurs were long and sharp, and the dogs until
their backs were flattened out." They leave Paliuli to travel over Hawaii, and " no
man has ever seen it since."

4. In Fornanders story of Sana, tJll, the grandmother of Kana, goes up to Pallull
to dig up the double canoe Kaumaiellell In which Kana is to sail to recover his mother.
The chant In which this canoe is described is used today by practiccrs of sorcery to
exorcise an enemy.

'The gods Kane and Kanaloa, who live in the mountalus of Oahu, back of Honolulu,
prepare a home for the first-born son of Ku and Hina. whom the.v send Rainbow to
fetch from Nuumealani. The messenger, first gaining the consent of the lizard guardian
at Kualhelani, brings back Child-adopted-by-the-gods to the gods on Oahu. Again Hina
bears a child, a daughter. For this girl also the gods send two sister messengers, who
bring Paliuli to Waka, where she cares for the birds in the forests of Puna. Here a
beautiful home is prepared for the girl and a garden planted with two magical food-
producing trees, M.akalei, brought from Nuumealani to provide fish and prepared food
in abundance. These two children, brother .ind sist.T. are the most beautiful iiair on
earth, and the gods arrange their marriagi-. Kane precedes the hoy, dressed in his
lightning body, and the tree peoi>le come to dance and sing before Paliuli. Some say
that the goddess Laka, patroness of the luthi dance, accompanied them. For a time all
goes well, then the boy is beguiled by Snow-mantle. Poliahu, on the mountain. Paliuli,
aware of her lover's infidelity, sends Waka to bring him back, but Cold-bosom prevents
his approach by spreading the mountain with snow. Paliuli wanders away to Oahu.
then to Kauai, learning dances on the way which she teaches to the trees in the forest
on her return.

Meanwhile another child is born to Ku and Hina. The liaard guardian draws this
lovely girl from (he head of Hina, calls her Keaomelemele, Golden-clond. and sets her
to rule the clouds In the Shining-heavens. Among these clouds is Kaonohiokala. the
Eyeball-of-the-sun, who knows what is going on at a distance. From the lizard guar-
dian Golden-cloud learns of her sister Paliuli's distress, and she comes to earth to
effect a reconciliation. There she learns all the dances that the gods can teach.

Now, Ku and Hina, having learned the lore of the clouds, choose other mates and
each bears a child, one a boy called Kaumailiula. Twilight-resting-in-the-sky. the other
a girl named Kaulanaikipokii.

The hoy is brought to Oahu, riding in a red canoe befitting a chief, to be Golden-
cloud's husband. His sister follows with her maidens riding In shells, which they pick

•: i)K 1.

AIKIKAW

I'uriiis

lies 1. eh

).S'

i<;li rai

uk is lid

•J'J HAWAIIAN KOMANT

Tiie iiuiiii situation in this story I'urnislies ii dose piuallel to the
Ldicihnuuii. A heiiiitil'ul jrirl of hifih rank is taken from her \y
eiits anil brought up apart in an earthly paradise by a supernatural
guardian, Waka. where she is waited ui)on by birds. A great lizard
acts as her protector. She is wedded to a high taboo chief who is
fetched thither from the gods, and who later is seduced from his
fidelity by the beauty of another woman. This woman of the moun-
tain. Poliahu, though identical in name and nature, plays a minor
part in Haleole's stoi-y. In other details the stories show discrep-
ancies.' It is pretty clear that Haleole's version has suppressed, out
of deference to foreign-taught proprieties, the original relationship
of brother and sister retained in the Westervelt story. This may be
inferred from the fact that other unpul)lished Hawaiian romances of
the same type preserve this relation, and that, according to Hawaiian
genealogists, the highest divine rank is ascribed to such a union. Ke-
.storing this connection, the story describes the doings of a single
family, gods or of godlike descent.-

In the AVestervelt story, on the whole, the action is treated mythi-
cally to explain how things came to be as they are — how the gods
peopled the islands, how the hula dances and the lore of the clouds
were taught in Hawaii. The reason for the localization is apparent.
The deep forests of Puna, long dedicated to the gods, with their sing-
ing birds, their forest trees whose leaves dance in the wind, their
sweet-scented maile vine, with those fine mists which still perpetually
shroud the landscape and give the name Haleohu, House-of-mist, to
the district, and above all the rainbows so constantly arching over
the land, make an appropriate setting for the activities of some
family of demigods. Strange and fairylike as much of the incident
appears, allegorical as it seems, upon the face of it, the Polynesian
mind observes objectively the activities of nature and of man as if
they proceeded from the same sort of consciousness.

up and put in their pockets when they come t» land. Ku, Hina, and the lizard famUy
also migrate to Oahu to Join the gods. Kane and Kanaloa, for the marriage festival.
Thus these early gods came to Oahn.

1 Although the earthly paradise has the same location in both stories, the name Paliuli
in Westervelfs version belongs to the heroine herself. The name of the younger sister,
too, who acts no part in this story, appears again In the tale collected by B'ornander of
Kttulanapokii. where, like the wise little sister of Haleole's story, she is the leader and
spokesman of her four Maile sisters, and carries her part as avenger by much more
magical means than in Haleole's naturalistic conception. The character who bears the
name of Haleole's sungod, Kaonohiokala. plays only an incidental part in Westervelt's
story.

"First generation: Waka, Kihanuilulumoku, Lanalananuialmakua.

Second generation : Moanalihaikawaokele, Laukieleula ; Mokukelelkahikl and Kaeloika-
malama (brothers to Laukieleula).

Third generation : Kaonohiokala m, Laleikawai, Laielohelohe m, Kekalukaluokewaa.
Aiwohlkupua. Mailehaiwale. Mallekaluhea. Mailelaulii, Mailepakaha. Kahalaomapuana.

REPORT PLATE 92

IN THE FORESTS OF PUNA (HENSHAW)

DECKWiTHl INTRODUCTION 23

So in Haleole's more naturalistic tale the mythical rendering is in-
wrought into the style of the narrative. Stonn weds Perfume and
their children are the Sun-at-high-noon, a second son, possibly
Lightning; twin daughters called after two varieties of the forest,
that is, vine, perhaps symbols of Kainbow and Twilight; and five
sweet-smelling daughters — ^the four varieties of maile vine and the
scented hala blossom. The first-born son is of such divine character
that he dwells highest in the heavens. Noonday, like a bird, bears
visitors to his gate, and guards of the shade — Moving-cloud ami
Great-bright-moon — close it to shut out his brightness. The three
regions below him are guarded by maternal uncles and by his father,
who never comes near the taboo house, which only his mother shares
with him. His signs are those of the rainstorm — thunder, lightning,
torrents of " red rain." high seas, and long-continued mists — these he
inherits from his father. An ancestress rears Eainbow in the forests
of Puna. Birds bear her upon their wings and serve her with abun-
dance of food prepared without labor, and of their golden feathers
her royal house is built; sweet-scented vines and blossoms surround
her; mists shroud her when she goes abroad. Earthquake guards
her dwelling, saves Eainbow from Lightning, who seeks to destroy
her, and bears a messenger to fetch the Sun-at-high-noon as bride-
groom for the beautiful Rainbow. The Sun god comes to earth and
bears Eainbow away with him to the heavens, but later he loves
her sister Twilight, follows her to earth, and is doomed to sink
into Night.

0. THE STOIiY AS A REFLECTION OF ARISTOCKATIC SOCIAL LIFE

Such is the bare outline of the myth, but notice how, in humaniz-
ing the gods, the action presents a lively picture of the ordinary
course of Polynesian life. Such episodes as the concealment of the
child to preserve its life, the boxing and surfing contests, all the
business of love-making — its jealousies and subterfuges, the sisters
to act as go-betweens, the bet at checkers and the K'du games at night,
the marriage cortege and the public festival; love for music, too,
especiall}' the wonder and cui'iosity over a new instrument, and the
love of sweet odors; again, the picture of the social group — the daugh-
ter of a high chief, mistress of a group of young virgins, in a house
apart which is forbidden to men, and attended by an old woman and
a humpbacked servant; the chief's establishment with its sooth-
sayers, paddlers, soldiers, executioner, chief counselor, and the group
of under chiefs fed at his table : the ceret(ionial wailing at his recep-
tion, the awa drink passed about at the feast, the taboo signs, feather
cloak, and wedding paraphernalia, the power over life and death, and
the choice among virgins. Then, on the other hand, the w(mder and

24 HAWAIIAN UOMANCE OJ'' LAIKIKAWAI I Kill. ANN. 8)1

delight of the common peopk', their curious spying into the chiefs
affairs, the treiuheroiis paddlers, the different orders of hmdowners;
in the temple, the human sacrifices, prayers, visions; the prophet's
search for a patron, his wrestling with the god, his afl'ection for his
chief, his desire to be remembered to posterity by the saying " the
(.laughters of Ilulumaniani " — all these incidents reflect the course
(if everyday life in aristoci-atie Polynesian society and hence belong
to the common stock of Hawaiian romance.

Such being the material of Polynesian romance— a woi Id in which
gods and men play their part : a world which includes the heavens
vet reflects naturalistically tlie beliefs and customs of evei'vday life,
let us next consider how the style of the story-teller has been shaped
by his manner of observing nature and by the social requirements
which determine his art — by the world of nature and the world of
man. And in the first place let us see under what social conditions
Polynesia hiis gained for itself so high a place, on the whole, among
primitive story-telling people for the richness, variety, and beauty
of its conceptions.'

Polynesian romance i-eflects its own social world — a world based
upon the fundamental conception of social rank. The family tie and
tiie inherited rights and titles derived from it determine a man's
place in the community. The families of chiefs claim these rights
and titles from the gods who ai-e their ancestors.^ They consist not
only in land and property rights but in certain privileges in ad-
ministering the affairs of a group, and in certain acknowledged forms
of etiquette equivalent to the worship paid to a god. These rights
are administered through a system of taboo.'

A taboo depends for its force upon the belief that it is divinely
ordained and that to break it means to bring down the anger of the
gods upon the oifender. In the case, therefore, of a violation of
taboo, the comuuinity forestalls the god's wrath, which might other-
wise extend to the whole number, by visiting the punishment directly
upon the guilty offender, his family or tribe. But it is always under-

ij. A. MaccuUoch (in Childhood of Fiction, p. 2) sa.vs, comparing the literary ability
of primitive people: "Those who possess the most elaborate and Imaginative tales are
the Red Indians and Polynesians."

^ Moerenhout, II, 4, 265.

^ Gracia (p. 47) says that the taboo (.(insists in Mie interditt from touching some food
or object which has been dedicated to a god. The chief by his divine descent repre-
sents the god. Compare Ellis, iv, 385; Mariner, ii, 82, 173: Turner, Samoa, pp. 112.
185: FlBon, pp. 1-3; Malo, p. 83; Dibble, p. 12; Moerenhout, i, 528-533. Fornander
says of conditions in Hawaii : " The chiefs in the genealogy from Kane were called
Ka Hoalii or 'anointed' (poni ia) with the water of Kane Uoainiu-a-Kane) and they
became 'divine tabu chiefs' (no' Hi kapu-akua). Their genealogy is called Iku-pau,
because it alone leads up to the beginning of ail genealogies. They had two taboo rights,
the ordinary taboo of the chiefs (Kapu-alii) and the taboo of the gods (Kapu-akua). The
genealogy of the lower ranks of chiefs {he' In noa), on the other hand, was called
Iku-nuu. Their power was temporal and they accordingly were entitled only to the
ordinary taboo of chiefs {Kapu-alii)."

BECK WITH] IXTEODUCTIOX 25

stood that back of the comiminity disapproval is the unappeased
challenge of the gods. In the case of the Polynesian taboo, the god
himself is represented in the person of the chief, whose divine right
none dai'e challenge and who ma}^ enforce obedience within his taboo
right, under the penalty of death. The limits of this right are pre-
scribed by grade. Before some chiefs the b.ystander must prostrate
himself, others are too sacred to be touched. So when a chief dedi-
cates a part of his body to the deity, for an inferior it is taboo ; any
act of sacrilege will throw the chief into a fur}'^ of passion. In the
same way tabooed food or property of any kind is held sacred and
can not be touched by the inferior. To break a taboo is to challenge
a contest of strength — that is, to declare war.

As the basis of the taboo right lay in descent from the gods, lineage
was of first importance in the social world. Not that rank was inde-
pendent of abilit}' — a chief must exhibit capacity who would claim
I^ossession of the divine inheritance;' he must keep up rigorou.sly
the fitting etiquette or be degraded in rank. Yet even a successful
warrior, to insure his family title, sought a wife from a superior
rank. For this reason women held a comparatively important posi-
tion in the social framework, and this place is reflected in the folk
tales.- Many Polynesian romances aie, like the Laiell'an'ai, cen-
tered about the heroine of the tale. The mother, when she is of
higher rank, or the maternal relatives, often protect the child. The
virginity of a girl of high rank is guarded, as in the Laieikawa/,
in order to insure a suitable union.-' Eank, also, is authority for
inbreeding, the highest possible honor being paid to the child of a
brother and sister of the highest chief class. Only a degree lower is
the offspring of two generations, father and daughter, mother and
son, uncle and niece, aunt and nephew being highly lumorable alli-
ances.*

1 Compare Kramer, Samoa Inseln, p. 31 ; Stair, p. 75 ; Turner, Samoa, p. 173 ; White,
II, 62, and the Fornander stories of Aukele and of Kila, where capacity, not precedence
of birth, determines the hero's rank.

' In certain groups Inheritance descends on the mother's side only. See Kriimer,
op. clt., pp. 15, 39 ; Mariner, ii, 89, 98. Compare Mariner, ii, 210-212 ; Stair, p. 222.
In Flson (p. 65) the story of Loiigapoa shows what a husband of lower ranlt may en-
dure from a termagant wife of high rank.

= Kramer (p. 32 et seq.) tells us that in .Samoa the daughter of a high chief is
lirought up with extreme care that she may be given virgin to her husband. She is
(■ailed tttupo, " dove," and, when she comes of age, passes her time with the other girls
of her own age in the fale auaJutna or " house of the virgins," of whom she assumes
the leadership. Into this house, where the girls also sleep at night, no youth dare enter.

Compare Fornander's stories of Kapuaokaoheloai and Hinanikamalamo .

See also Stair, p. 110; Mariner, ii, 142, 212; Fison, p. 33.

According to Gracia (p. 62) candidates in the Marquesas for the priesthood are
strictly bound to a taboo of chastity.

•Rivers, i, 374; Malo, p. 80.

Gracia (p. 41) says that the Marquesau genealogy consists In a long line of gods and
goddesses married and representing a genealogy of chiefs. To the thirtieth generation
they are brothers and sisters After this point the relation is no longer observed.
60C04— 18 i

20 U.VWAII.VN UdMANCK or I.AI KT K AW A [ Iktiiaxn.ss

Two lliiiifis 1-osult ius a r(.nM'(|iUMuc ..f tin- talx.o ri;,'lit in tli.' han.ls
of a chief. In the lirst i)lacL'. tlie cH'^il is coiislantiv tu krc[. bcf'.rc.
his following the exclusive position of llic cliicf and to cnipluisize
in every possible \va_v his divine cliaiactiT as descended from a god.
Such is the meaning of the insignia of rank — in Hawaii, tiie taboo
staff which wunis men of his neighborhood, the royal feather doaU,
the high seat apart in the double canoe, the head of the feast, the
special ap|)arel of his followers, the size of his hoii.se and of his war
canoe, the superior workmanship and decoration of all his equipment,
since none but the chief can command the labor for their execution.
In the second place, this very effort to aggrandize him above his fel-
lows puts every material advantage in the hands of the chief. The
taboo means that he can command, at the community expense, the
best of the food supply, the most splendid ornaments, e(iuipment,
and clotlung. He is further able, again at the c(mnnunity expense,
to keep dependent upon himself, because fed at his table, a large
following, all held in duty bound to carry out his will. Even the
land was, in Hawaii and other Polynesian communities, under the
control of the chief, to be redistributed whenever a new chief came
into power. The taboo system thus became the means for economic
distributicm, for the control of the relation between the sexes, and for
the preservation of the dignity of the chief class. As such it consti-
tuted as powerful an instniment for the control of the labor and
wealth of a community and the consequent enjoyment of personal
ease and luxury as was ever put into the hands of an organized upper
class. It profoundly influenced class distinctions, encouraged exclu-
siveness and the separation of the upper ranks of society from the
lower.^

1875) gives a good idpa of

" A well-suppUed dish is tlie wooden disli,
The high-raftered eleeplng-house with shelves ; .
The long eating-house for women.

The rushes are spread down, upon thorn is spread the mat,
They lie on their baclfa. with heads raised in dignity.

The fly brushers wave to and fro at the door ; the door is shut, the black tar>a \f
dr.iwn up.

" Haste, hide a little in refreshing sleep, dismiss fatigue.
They sleep by day in the silence where noise is forbidden.
If they sleep two and two. double is their sleep.
Enjoyable is the fare of the large-handed man.

In parrying the spear the chief is vigorous ; the brealcing of points is sweet.
Delightful is the season of fish, the season of food ; when one is filled with flsh. wbcu

one is filled with food.
Thou art satisfied with food, O thou common man,
To be satisfied with land is for the chief."

Compare the account of the Fiji chief in Williams and Calvert, i, 33-42.

BE.KWiTH] INTBODUCTION 27

To act as intermediaiy with his powerful line of ancestors and
perform all the ceremonials befitting the rank to which he has at-
tained, the chief employs a priesthood, whose orders and offices are
also graded according to the rank into which the priest is born and
the patronage he is able to secure for himself.^ Even though the
priest may be, when inspired by his god, for the time being treated
like a god and given divine honors, as so(m as the possession leaveshim
he returns to his old rank in the community.- Since chief and priest
base their pretensions upon the same divine authority, each sup-
ports the other, often the one office including the other ; " the sacer-
dotal influence is, therefore, while it acts as a check upon the chief,
on the whole aristocratic.

The priest represented in Polynesian society what we may call the
professional class in our own. Besides conducting religious cere-
monials, he consulted the gods on matters of administration and state
policy, read the omens, understood medicine, guarded the genealogies
and the ancient lore, often acted as panegyrist and debater for the
chief. All these powers were his in so far as he was directly inspired
by the god who spoke through him as medium to the people.*

III. The Art of Composition

1. ARISTOCRATIC NATURE OF POLYNESIAN ART

The arts of song and oratory, though practiced by all classes.''
were considered worthy to be perfected among the chiefs themselves
and those who sought their patronage. Of a chief the Polynesian
says, "He speaks well."''' Hawaiian stories tell of heroes famous in
the hoopapa, or art of debating; in the hula, or art of dance and song;
of chiefs who learned the lore of the heavens and the earth from some
supernatural master in order to employ their skill competitively.
The oihana haku mele, or •' business of song making," was hence an

1 stair, p. 220 ; GracLa, p. 59 ; Alexander, History, chap, iv ; Malo, p. 210. The
uame used for the priesthood of Hawaii, kahuiio, is the same as that applied in the
Marquesas, according to Gracia (p. 60). to the order of chanters.

-Gracla, p. 46; Mariner, ii, 87, 101, 125; Gill. Myths and Songs, pp. 20, 21 ; Mueren^
hout, I, 474-482.

^ Malo, p. 69.

'Ellis (III, 36) describes the art of medicine in Polynesia, and Erdland (p. 77) says
that on the Marshall Islands linowledge of the stars and weather signs is handed down
to a favorite child and can raise rnnl5 by attaching a man to the service of a chief.

Compare Mariner, ii, 90 ; Moerenhout, i, 409 ; Williams and Calvert, i. 111.

5 Jarves says : ■■ Songs and chants were common among all classes, and recited by
strolling musicians as panegyrics on occasions of Joy, grief, or worship. Through them
the knowledge of events in the lives of prominent persons or the annals of the nation
were perpetuated. The chief art lay in the formation of short metrical sentences with-
out much regard to the rhythmical terminations. Monosyllables, dissyllables, and tri-
syllables had each their distinct time. The natives repeat their lessons, orders received,
or scraps of ancient song, or extemporize in this monotonous singsong tone for hours
together, and in perfect accord."

Compare Ellis's Tour, p. 165.

• Moerenhout, I, 411.

28 HVWAIIAN lioMANtK OK LAIKIKAWAl liniiANN.SS

iiristocrntic art. The able composer, man or woman, even if of low
rank, was sure of patronage as the haku nude, " sorter of songs," for
some chief; and his name was attached to the song he composed. A
single poet working alone might produce the panegyric, but for the
longer and nioiv important songs of occasion a group got together,
the theme was proposed and cithci' submitted to a single composer
or required line by line from each member of the group. Tn this way
each line as it was composed was offered for criticism lest any
ominous allusion creep in to mar the whole by bringing disaster upon
the person celebrated, and as it was perfected it was committed to
memory by the entire group, thus insuring it against loss. Protective
criticism, therefore, and exact transmission were secured by group
composition.^

Exactness of reproduction was in fact regarded as a proof of
divine inspiration. When the chief's sons were trained to recite the
genealogical chants, those w-ho were incapable were believed to lack
a share in the divine inheritance : they were literally " less gifted "
than their brothers.^

This distinction accorded to the arts of song and eloquence is due
to their actual social value. The me/c, or formal poetic chants which
record the deeds of heroic ancestors, are of aristocratic origin and
belong to the social assets of the family to which they pertain.
The claim of an heir to rank depends upon his power to reproduce,
letter perfect, his family chants and his " name song," composed to
celebrate his birth, and hence exact transmission is a matter of ex-
treme importance. Facility in debate is not only a competitive art,
with high stakes attached, but is employed in time of war to shame
an enemy ,^ quickness of retort being believed, like quickness of hand,
to be a God-given power. Chants in memory of the dead are de-
manded of each relative at the burial ceremony.* Song may be used
to disgrace an enemy, to avenge an insult, to predict defeat at arms.
It may also be turned to more pleasing purposes — to win back an
estranged patron or lover ;^ in the art of love, indeed, song is in-
valuable to a chief. Ability in learning and language is, therefore,
a highly prized chiefly art, respected for its social value and employed
to aggrandize rank. How this aristocratic patronage has affected the
language of composition will be presently clear.

1 Andrews. Islander. 1875, p. 3.'i ; Emerson, Unwritten Literature, pp. 27. 38.

' In Fornander's story of Lonoikamakahiki, the ehief memorizes in a single niglit a
new chant Just imported from Kauai so accurately as to establish his property right to
the song.

3 Compare with EUls, i, 286, and Williams and Calvert, i, 46, 50, the notes on the
Ijoxing contest In the text of LaAeikawai.

' GUI, Myths and Songs, pp. 268 et seq.

> See Fornander's stories of Lonoikamakahiki, lIa.icma.iio. and Kiiapoka/i

beckwith) introduction 29

2. ,\omencl.\tdre: its emotionai. value

The Hawaiian (or Polynesian) composer who would become a
successful competitor in tlie fields of poetry, oratoi-y, or disputation
must store up in his memory the rather long series of names for
persons, places, objects, or phases of nature which constitute the
learning of the aspirant for mastery in the art of expression. He is
taught, says one tale, " about everything in the earth and in the
heavens" — that is, their names, their distinguishing characterstics.
The classes of objects thus differentiated naturally are determined by
the emotional interest attached to them, and this depends upon their
social or economic value to the group.

The social value of pedigree and property have encouraged genea-
logical and geographical enumeration. A long recitation of the
genealogies of chiefs provides inmiensc emotional satisfaction and
seems in no way to overtax the reciter's memory. Missionaries tell
us that "the Hawaiians will commit to memory the genealogical
tables given in the Bible, and delight to repeat them as some of the
choicest passages in Scripture." Examples of such genealogies are
common : it is, in fact, the part of the reciter to preserve the pedigree
of his chief in a formal genealogical chant.

Such a series is illustrated in the genealogy embedded in the
famous song to aggrandize the family of the famous chief Kualii,
which carries back the chiefly line of Hawaii through 26 generations
to Wakea and Papa, ancestors of the race.
" Hulihonua the man,
Keakahulilani the woman,
Laka the man, Kepapaialeka the woman,"
runs the song, the slight variations evidently fitting the sound to the
movement of the recitative.

In the eleventh section of the '• Song of Creation " the poet says :

She that Uved up in the heavens and Piolani,

She that was full of enjoyments and lived in the heavens.

Lived up there with Kii and became his wife.

Brought increase to the world ;
and he proceeds to the enumeration of her " increase " :

Kamahaina was born a man,

Kamamule his brother,

Kamaainau was born next,

Kamakulua was born, the younge.st a woman.
Following this family group come a long series, more than 650 pairs
of so-called husbands and wives. After the first 400 or so, the
enumeration proceeds by variations upon a single name. We have
first some 50 KufO (dark nights) — "of wandering," "of wrestling,"
"of littleness," etc.; 60 or more Polo; 50 Liili; at least 60 Alu
(chiefs) ; followed by Mua and Loi in about the same proportion.

30 HAWAIIAN KUMANCE OF I^IEIKAWAI Iktu ann.is

Ai ilic cud <il' this series we rend tluit--

.Stonu WHS boru. Tide was boru,

('rush wns born, aiul also bursts of bubbles.

Coufusion was born, also rushing, runibllii); shaking; earth.

So closes the ■•.secoiul night of AVakea," which, it is interesting to
not€, ends like a charade in the death of Kupololiilialiimualoipo,
whose noinenchiture has been so vastly accumuhvting through the
200 or 300 last lines. Notice how the first word Kirpo of the series
opens and swallows all the other five.

.^^iicli recitative and, as it were, symbolic use of genealogical chants
occurs over and over again. That the series is often of emotional
rather than of hi.storical value is suggested by the wordplays and
by the fact that the hero tales do not show what is so characteristic
of Icelandic saga — a care to record the ancestry of each character
as it is introduced into the story. To be sure, they commonly begin
with the names of the father and mother of the hero, and their
.setting; but in the older mythological tales these are almost in-
variably Ku and ///««, a convention almost equivalent to the phrase
" In the olden time" ; but, besides fixing the divine ancestry of the
hero, carrying also with it an idea of kinship with those to whom
the tale is related, which is not without its emotional value.

Geographical names, although not enumei-ated to such an extent
in any of the tales and songs now accessible, also have an important
l^lace in Hawaiian composition. In the Laieikaivai 76 places are
mentioned by name, most of them for the mere pm-pose of identify-
ing a route of travel. A popular form of folk tale is the following,
told in Waianae. Oalui : " Over in Kahuku lived a high chief.
Kaho'alii. He instructed his son ' Fly about Oahu while I chew
the awa; before I have emptied it into the cup return to me and
rehearse to me all that you have seen.' " The i-est of the tale relates
the youth's enumeration of the places he has seen on the way.

If we turn to the chants the suggestive use of place names beconjes
still more apparent. Dr. Hyde tells us (Hawaimn Annual, 1890,
p. 79): "In the Hawaiian chant {mele) and dirge (kanikau) the
aim seems to be chiefly to enumerate every place associated with the
subject, and to give that place some special epithet, either attached
to it by commonplace repetition or especially devised for the occasion
as being particularly characteristic.*' An example of this form of
i-eference is to be found in the Kualii chant. We read:

Where is the battle-tield

Where tlie warrior is to fight?

On the field of Kalena,

At Manini. at Hanini,

Where was poured tlie water of the god,

By your work at Malamanui.

At the heights of Kapapa, at Paupaiiwela,

Where they lean and rest.

BEtKwiTH] INTRODUCTION 31

In the play upon the words Manini and Han'mi we recognize some
rhetorical tinkering, but in general the purpose here is to enumerate
the actual places famous in Kualii's history.

At other times a place-name is used with allusive interest, the sug-
gested incident being meant, like certain stories alluded to in the
Anglo-Saxon "Beowulf," to set off, by comparison or contrast, the
present situation. It is important for the poet to know, for example,
that the phrase "flowers of Paiahaa" refers to the place on Kan.
Hawaii, where love-tokens cast into the sea at a point some 20 or 30
miles distant on the Puna coast, invariably find their way to shore
in the current and bring their message to watchful lovers.

A third use of localization conforms exactly to our own sense of
description. The Island of Kauai is sometimes visible lying off to
the northwest of Oahu. At this side of the island rises the Waianae
range topped by the peak Kaala. In old times the port of entry for
travelers to Oahu from Kauai was the seacoast village of Waianae.
Between it and the village of Waialua runs a great spur of the
range, which breaks off abruptly at the sea, into the point Kaena.
Kahuku point lies beyond Waialua at the northern extremity of the
island. Mokuleia, with its old inland fishpond, is the first village
to the west of Waialua. This is the setting for the following lines,
again taken from the chant of KuaUi^ the translation varying only
slightly from that edited by Thrum :

O Kauai,

Great Kauai, inherited from ancestors.

Sitting in the calm of Waianae,

A cape is Kaena,

Beyond, Kahuliu,

A misty mountain back, where the winds meet, KaiiUi,

There below sits Waialua,

Waialua there,

Kahala is a dish for Makuleia,

A fishpond for the shark roasted in ti-leaf.

The tail of the shark is Kaena,

The shark that goes along below Kauai,

Below Kauai, thy land.

Kauai O!
The number of such jjlace names to be stored in the reciter's
memory is considerable. Not only are they applied in lavish pro-
fusion to beach, rock, headland, brook, spring, cave, waterfall, even
to an isolated tree of historic interest, and distributed to less clearly
marked small land areas to name individual holdings, but, because
of the importance of the weather in the fishing and seagoing life of
the islander, they are affixed to the winds, the rains, and the surf or
" sea " of each locality. All these descriptive appellations the
composer must employ to enrich his means of place allusion. Even

.'52 HAWAIIAN ROMANTK OF NAIEIKAWAI Ikth asn. as

to-thiy llif ll;i\vii;iii editor witli ;i nice sense of emotioniil Viiliics will
not, in his obitnaiy notice, s|)e;ik of ii man beinj; missed in liis native
di.striet, but will expivss tlio idea in some, such way as this: "Never
more will the pleasant h'ii/>iiiijiiiii (mist-bearing wind) dampen his
brow." The songs of the pleading sisters in the romance of
Laieikaii'ui illustrate this conventional usage. In Kualii., the poet
wishes to express the idea that all the sea belongs to the god Ku. lie
therefore enumerates the different kinds of "sea," with their local-
ity— ^" the sea for surf riding,'' " the sea for casting the net," " the
.sea for going naked," " the sea for swimming," " the sea for surf rid-
ing sideways," "the sea foi- tossing up mullet," "the sea for small
crabs," "the .sea of many harbors," etc.

The mo.st complete example of this kind of enumeration occurs in
the chant of Kuapakaa. where the son of the disgraced chief chants
to his lord the names of the winds and rains of all the districts about
each island in succession, and then by means of his grandmother's
bones in a calabash in the bottom of the canoe (she is the Hawaiian
wind-goddess) raises a storm and avenges his father's honor. He
sings :

There they are 1 There they are ! !

There they are ! ! !

The hard wind of Kohala,

The short sharp wind of Kawaihae,

The fine mist of Walmea,

The wind playing in the coeoanut-leaves of Kekaha,

The soft wind of Klholo,

The calm of Kona,

The ghost-like wind of Kahaluu,

The wind in the hala-tree of Kaawaloa,

The moist wind of Kapaliltia,

The whirlwind of Kau,

The mischievous wind of Hoolapa,

The dust-driven wind of Maalehu,

The smoke-laden wind of Kalauea.

There is no doubt in this enumeration an assertion of power over
the forces the reciter calls by name, as a descendant of her who has
transmitted to him the magic formula.

Just so the technician in fishing gear, bark-cloth making, or in
canoe or house building, the two crafts specially practiced by chiefs,
acquire-s a very minute nomenclature useful to the reciter in word
debate or riddling. The cla.ssic example in Hawaiian song is the
famous canoe-chant, which, in the legend of Kana, Uli uses in
pi-eparing the canoe for her grandsons' war expedition against the
lavisher of Hina (called the Polynesian Helen of Troy) and which
is said to be still employed for exorcism by sorcerers {Kahuna),
of whom Uli is the patron divinity. The enumeration begins thus:

BECKwiTH] INTEODUCTION 33

It is the double canoe of Kaumaielieli,

Keakamilo the outrigger,

Halauloa the body,

Luu the part under water,

Aukuuilsalani the bow;

and so on to the names of the cross stick, the lashings, the sails, the
bailing cup, the rowers in order, and the seat of each, his paddle,
and his " seagoing loin cloth." There is no wordplay perceptible
in this chant, but it is doubtful whether the object is to record a
historical occurrence or rather to exhibit inspired craftsmanship, the
process of eniuneration serving as the intellectual test of an inherited
gift from the gods.

Besides technical interests, the social and economic life of the
people centers close attention upon the plant and animal life about
them, as well as upon kinds of stone useful for working. Andrews
enumerates 26 varieties of edible seaweed known to the Hawaiians.
The reciters avail themselves of these well-known terms, sometimes
for quick comparison, often for mere enumeration. It is interesting
to see how, in the " Song of Creation," in listing plant and animal
life according to its supposed order of birth — first, shellfish, then
seaweed and grasses, then fishes and forests plants, then insects,
birds, reptiles — wordplay is employed in carrying on the enumera-
tion. We read :

"The Mano (sharlj) was born, the Moana was born

in the sea and swam.
The Mau was born, the Mauuiau was born

in the sea and swam,
The Nana was born, the Mana was born

in the sea and swam."

and so on through Nake and Make, Napa and Nala, Pala and Kala,
Paka (eel) and Papa (crab) and twenty-five or thirty other pairs
whose signification is in most cases lost if indeed they are not en-
tirely fictitious. Again, 16 fish names are paired with similar names
of forest plants ; for example :

" The Pahau was born in the sea,

Guarded by the Lauhau that grew in the forest."
" The Hee was born and lived in the sea,

Guarded by the Walahee that grew in the forest."

Here the relation between the two objects is evidently fixed by the
chance likeness of name.

On the whole, the Hawaiian takes little interest in stars. The

" canoe-steering star," to be sure, is useful, and the " net of Makalii "

(the Pleiads) belongs to a well-known folk tale. But star stories

do not appear in Hawaiian collections, and even sun and moon

60604—18 5

34 HAWAIIAN ROMANCE OF lAIEIKAWAI [eth.ann.ss

stories arc rari'. all l)t'l()nj!:iii<i- (o tlic older and more mythical tales.
Clouds, howoM'r, are vory luiiuKt'ly ol)ser\ed, both as weather indica-
tors and in the lore of signs, and ajipear often in song and
story.'

Besides differentiating such visible phenomena, the Polynesian
also thinks in parts of less readily distinguishable wholes. When
we look toward the zenith or toAvard the horizon we conceive the dis-
stance as a whole; the Polynesian divides and names the space much
as we divide our globe into zones. We have seen how he conceives
a series of hea\ens above the earth, order in creation, rank in the
divisions of men on earth and of gods in heaven. In the passage
of time he records how the sun measures the changes from day to
night; how the moon marks off the month; how the weather changes
determine the seasons for planting and fishing through the year;
and, observing the progress of human life from infancy to old age,
he names each stage until "the staff rings as you walk, the eyes are
dim like a rat's, they pull you along on the mat," or " they bear you
in a bag on the back."

Clearly the interest aroused by all this nomenclature is emotional,
not rational. There is too much wordplay. Utility certainly plays
some part, but the prevailing stimulus is that which bears directly

> In the Hawaiian Annual, 1890, Alexander translates some notes printed by Kamakau
in 1865 upon Hawaiian astronomy as related to the art of navigation. The bottom of a
gourd represented the heavens, upon which were marked three lines to show the north-
ern and southern limits of the sun's path, and the equator — called the " black shining
road of Kane " and " of Kanaloa," respectively, and the " road of the spider " or " road
to the navel of Wakea " (ancestor of the race>. A line was drawn from the north star
to Newe in the south ; to the right was the " bright road of Kane," to the left the
" much traveled road of Kanaloa." Within these lines were marked the positions of all
the known stars, of which Kamakau names 14, besides 5 planets. For notes upon
Polynesian astronomy consult Journal of the Polynesian Society, iv, 236.

Hawaiian priestly hierarchies recognize special orders whose function It Is to read
the signs in the clouds, in dreams, or the flight of birds, or to practice some form of
divination with the entrails of animals. In Hawaii, according to Fornander, the sooth-
sayers constitute three of the ten large orders of priests, called Oneoneihonua, Kilokilo,
and Nanauli, and these are subdivided into lesser orders. Ike, knowledge, means literally
" to see with the eyes," but it is used also to express mental vision, or knowledge with
reference to the objective means by which such knowledge is obtained. So the " gourd
of wisdom" — ka ipu o 7.« ike — which Laieikawai consults (p. 0326), brings distant objects
before the eyes so that the woman " knows by seeing " what is going on below. Signs
in the clouds are especially observed, both as weather indicators and to forecast the
doings of chiefs. According to Westerveit's story of Keaomelemele, the lore is taught
to mythical ancestors of the Hawaiian race by the gods themselves. The best analysis
of South Sea Island weather signs is to be found in Erdland's " Marshall Insulaner,"
page 69. Early In the morning or in the evening is the time for making observations.
Rainbows, piinohu — doubtfully explained to me as mists touched by the end of a rain-
bow— and the long clouds which lie along the horizon, forecast the doings of chiefs. A
pretty instance of the rainbow sign occurred in the recent history of Hawaii. When
word reached Honolulu of the death of King Kalakaua, the throng pressed to the palace
to greet their new monarch, and as Her Majesty Liliuokalani appeared upon the balcony
to receive them, a rainbow arched across the palace and was instantly recognized as a
symbol of her royal rank. In the present story the use of the rainbow symbol shows
clumsy workmanship, since near its close the Sun god is represented as sending to his
bride as her peculiar distinguishing mark the same sign, a rainbow, which has been
bet's from birth.

BECK WITH] INTRODUCTION 35

upon the idea of rank, some divine privilege being conceived in the
mere act of naming, by which a supernatural power is gained over
the object named. The names, as the objects for which they stand,
come from the gods. Thus in the story of Pujmhuluena, the culture
hero propitiates two fishermen into revealing the names of their
food plants and later, by reciting these correctly, tricks the spirits
into conceding his right to their possession. Thus he wins tuberous
food plants for his people.

For this reason, exactness of knowledge is essential. The god
is irritated by mistakes.^ To mispronounce even casually the name
of the remote relative of a chief might cost a man a valuable patron
or even life itself. Some chiefs are so sacred that their names are
taboo; if it is a word in common use, there is chance of that word
dropping out of the language and being replaced by another.

Completeness of enumeration hence has cabalistic value. When
the Hawaiian propitiates his gods he concludes with an invoca-
tion to the " forty thousand, to the four hundred thousand, to
the four thousand"- gods, in order that none escape the incantation.
Direction is similarly invoked all around the compass. In the art
of verbal debate — called hoopafa in Hawaii — the test is to match a
rival's series with one exactly parallel in every particular or to add
to a whole some undiscovered part.^ A charm mentioned in folk

iMoerenhout (\, 501-507) says that the Areols society in Tahiti, one of whose chief
objects was " to preserve the chants and songs of antiquity," sent out an officer called
the " Night-walker," Hare-po, whose duty it was to recite the chants all night long at
the sacred places. If he hesitated a moment it was a bad omen. " Perfect memory for
these chants was a gift of god and proved that a god spoke through and inspired the
reciter." If a single slip was made, the whole was considered useless.

Erdland relates that a Marshall Islander who died in 1906 remembered correctly
the names of officers and scholars who came to the islands in the Chamisso party when
he was a boy of 8 or 10.

Fornander notes that, in collecting Hawaiian chants, of the Kualil dating from about
the seventeenth century and containing 618 lines, one copy collected on Hawaii, another
on Oahu, did not vary in a single line ; of the Bauikalani, written just before Kame-
hameha's time and containing 527 lines, a copy from HaAvail and one from Maui
differed only in the omission of a single word.

Tripping and stammering games were, besides, practiced to insure exact articulation.
(See Turner, Samoa, p. 131; Thomson, pp. 16, 315.)
"Emerson, Unwritten Literature, p. 24 (note).

3 This is well illustrated in Fornander's story of Kaipalaoa's disputation with the
orators who gathered about Kalanialiiloa on Kauai. Say the men :
" Kuu moku la e kuu moku. My island there, my island ;

Moku kele 1 ka waa o Kaula, Island to which my canoe sails, Kaula,

Moku kele i ka waa, Nihoa, Island to which my canoe sails, Nihoa,

Moku kele i ka waa, Niihau. _ Island to which my canoe sails, Niihau.

Lehua, Kauai, Molokal, Oahu, ' Lehua, Kauai, Molokai, Oahu,

Maui, Lanal, Kahoolawe, Maui, Lanai, Kahoolawe,

Molokini, Kauiki, Mokuhano, Moloklni, Kaulki, Mokuhano,

Makaukiu, Makapu, Mokolii. Makaukiu, Makapu, Mokolii.

"You are beaten, young man ; there are no islands left. We have taken up the
islands to be found, none left."

36 HAWAIIAN ROMANCE OF LAIEIKAWAI [eth. ANN. 33

tale is " to name every word that ends with Zaw." Certain numbers,
too, have a iiind of magic finality in themselves; for example, to
count off an identical phrase by ten without missing a word is the
charm by which Le/pe tricks the spirits. In the Kualii, once more,
Ku is extolled as the tenth chief and warrior:

Tlie first chief, the second chief,

The third chief, tlie fourth cliief,

Tlie fifth chief, the sixth chief,

The seventh chief, tlie eighth chief,

Tlie ninth chief, the tenth chief is Ku,

Ku who stood In the path of the rain of the heaven,

The first warrior, the second warrior,

The third warrior, the fourth warrior.

The fifth warrior, the sixth warrior,

Tlie seventh warrior, the eighth warrior,

The ninth warrior, the tenth warrior

Is the Chief who makes the King rub his eyes,

The young warrior of all Maui.

Says the boy :
"Kuu moku e, kuu rnoliu,

0 Mokuola, ulu ka al,
UIu ka nlu, ulu ka laau,
Ku ka hale, holo ua holoholona.

"There Is an island for you. It Is an Island.
(This Is a small Island off HUo, Hawaii.)
The men try again :
' He alna hau kinikini 0 Kohala,
Na'u 1 helu a hookahi hau,

1 e hiku hau keu.
O ke ama hau la akahi,
O ka iako hau la alua,
O ka illhau la akolu,
O ka laau hau la aha,
O ke opu hau la allma,
O ka nanana hau la aone,
O ka hau i ka mauna la ahlku.

Here is my Island, my island
Mokuola where grows food.
The cocoanut grows, trees grow.
Houses stand, animals run.
It is In the sea."

A land of many hau trees is Kohala
Out of a single hau tree I have counted

out
And found seven hau.

The hau for the outriggers makes one.
The hau for the Joining piece makes two,
The hnu bark makes three.
The hau wood makes four,
The hau bush makes five,
The large hau tree makes six,
The mountain hau makes seven.
" Say, young man, you will have no hau, for we have used it all. There is none left.
If you find any more, you will live, but it you fail you shall surely die. We will twist
your nose till you see the sun at Kumukena. We will poke your eyes with the Kahili
handle, and when the water runs out, our little god of disputation shall suck it up —
the god Kaneulupo."

Says the boy, " You full-grown men have found so many uses, you whose teeth are
rotten with age, why can't I, a lad, find other uses, to save myself so that I may live.
I shall search for some more hau, and If I fail you will live, but if I find them you
shall surely die.

"Aina hau kinikini o Kona, 1 A land of many hau trees Is in Eotia

Na'u 1 helu hookahi hau, ' Out of a single hau I have counted one,

A ehiku hau keu." And found seven hau.

O Honolohau la akahi,
O Lanlhau la alua
O Punohau la akolu,
O Kahauloa la aha,
O Auhaukea la alima,
O Kahauikl la aono,
Holo kehau i ka Wf

kona la ahiku.

Honolahau makes one,

Lanihau makes two,

Punohau makes three,

Kahauloa makes four,

Auh.iukea makes five,

Kahauikl makes six,

The Kehau that drives the canoe at Kona

makes seven.
(All names of places in the Kona district.)
with rotten teeth."

BBCKWITH] INTRODUCTION 37

And there follows an enumeration of the other nine warriors. A
similar use is made of coimting-out lines in the famous chant of the
" Mirage of Mana " in the story of Lono, evidently with the idea of
completing an inclusive series.

Counting-out formulae reappear in story-telling in such repetitive
series of incidents as those following the action of the five sisters
of the unsuccessful wooer in the Laieikawai storj'. Here the inter-
est develops, as in the lines from Kualii, an added emotional element,
that of climax. The last place is given to the important character.
Although everyone is aware that the younger sister is the most
competent member of the group, the audience must not be deprived
of the pleasure of seeing each one try and fail in turn before the
youngest makes the attempt. The story-teller, moreover, varies the
incident; he does not exactly follow his formula, which, however,
it is interesting to note, is more fixed in the evidently old dialogue
part of the story than in the explanatory action.

Story-telling also exhibits how the vital connection felt to exist be-
tween a person or object and the name by which it is distinguished,
which gives an emotional value to the mere act of naming, is extended
further to include scenes with which it is associated. The Hawaiian
has a strong place sense, visible in his devotion to scenes familiar to
his experience, and this is reflected in his language. In the Laieikawai
it appears in the plaints of the five sisters as they recall their native
land. In the songs in the Halema/no which the lover sings to win his
lady and the chant in Lonoikamakahiki with which the disgraced
favorite seeks to win back his lord, those places are recalled to mind
in which the friends have met hardship together, in order, if possible,
to evoke the same emotions of love and loyalty which were theirs un-
der the circumstances described. Hawaiians of all classes, in mourn-
ing their dead, will recall vividly in a wailing chant the scenes with
which their lost friend has been associated. I remember on a tramp
in the hills above Honolulu coming upon the grass hut of a Hawaiian
lately released from serving a term for manslaughter. The place
commanded a fine view — the sweep of the blue sea, the sharp rugged
lines of the coast, the emerald rice patches, the wide-mouthed valleys
cutting the roots of the wooded hills. " It is lonely here?" we asked
the man. "Aole/ maikai keia!" ("No, the view is excellent") he
answered.

The ascription of perfection of form to divine influence may
explain the Polj-nesian's strong sense for beauty.^ The Polynesian
sees in nature the sign of the gods. In its lesser as in its more mar-
velous manifestations— thunder, lightning, tempest, the " red rain,"
the rainbow, enveloping mist, cloud shapes, sweet odors of plants, so

1 Thomson says that the Fijians differ from the Polynesians in their indifference to
beauty In nature.

38 HAWAIIAN ROMANCE OF L^VIEIKAWAI [etu.ann.83

rare in Hawaii, at least, or the notes of birds — he reads an augury of
divine indwelUnfj;. 'J"he romances fjlow with delight in the startling
etfect of personal beaut}' upon the beholder — a beauty seldom de-
scribed in detail save occasionally by similes from nature. In the
Laieikawal the sight of the heroine's beauty creates such an ecstasy
in the heart of a mere countryman that he leaves his business to run
all about the island heralding his discover3\ Dreaming of the beauty
of Laieikawai, the young chief feels his heart glow with passion for
this " red blossom of Puna " as the fiery volcano scorches the wind
that fans across its bosom. A divine hero must select a bride of
faultless beauty; the heroine chooses her lover for his physical per-
fections. Now we can hardly fail to see that in all these cases the
delight is intensified by the belief that beauty is godlike and betrays
divine rank in its possessor. Kank is tested by perfection of face and
form. The recognition of beauty thus becomes regulated by express
rules of symmetry and surface. Color, too, is admired according to
its social value. Note the delight in red, constantly associated with
the accouterments of chiefs.

3. analogy: its pictorial quality

A second significant trait in the treatment of objective life,
swiftness of analogy, affects the Polynesian in two ways : the first is
pictorial and plays upon a likeness between objects or describes an
idea or mood in metaphorical terms ; the second is a mere linguistic
play upon words. Much nomenclature is merely a quick picturing
which fastens attention upon the special feature that attracts atten-
tion; ideas are naturally reinforced by some simple analogy. I
recall a curious imported flower with twisted inner tube which the
natives call, with a characteristic touch of daring drollery, " the
intestines of the clergyman." Spanish moss is named from a promi-
nent figure of the foreign community " Judge Dole's beard." Some
native girls, braiding fern wreaths, called my attention to the dark,
graceful fronds which grow in the shade and are prized for such
work. " These are the natives," they said ; then pointing slyly to the
coarse, light ferns burned in the sun they added, " these are the for-
eigners." After the closing exercises of a mission school in Hawaii
one of the parents was called upon to make an address. He said :
"As I listen to the songs and recitations I am like one who walks
through the forest where the birds are singing. I do not understand
the words, but the sound is sweet to the ear." The boys in a certain
district school on Hawaii call the weekly head inspection " playing
the ukulele " in allusion to the literal interpretation of the name for
the native tanjo. These homely illustrations, taken from the every-
day life of the people, illustrate a habit of mind which, when ap-
plied for conscious emotional effect, results in much charm of formal

EECKWiTH] INTRODUCTION 39

expression. The habit of isolating the essential feature leads to such
suggestive names as "Leaping water," "White mountain," "The
gathering place of the clouds," for waterfall or peak; or to such
personal appellations as that applied to a visiting foreigner who
had temporarily lost his voice, " The one who never speaks " ; or to
such a description of a large settlement as " many footprints." ^ The
graphic sense of analogy applies to a mountain such a name as
" House of the sun " ; to the prevailing rain of a certain district the
appellation " The rain with a pack on its back," "Leaping whale " or
"Ghostlike"; to a valley, "The Leaky canoe"; to a canoe, "Eel
sleeping in the water." A man who has no brother in a family is
called "A single coconut," in allusion to a tree from which hangs a
single fruit. ^

This tendency is readily illustrated in the use of sj^nonyms. Oili
means " to twist, roll up ;" it also means " to be weary, agitated,
tossed about in mind." Hoolala means " to branch out," as the
branches of a tree ; it is also applied in sailing to the deflection from
a course. Kilohana is the name given to the outside decorated piece
of tapa in a skirt of five layei'S ; it means generally, therefore, " the
very best " in contrast to that which is inferior. Kuapaa means liter-
ally "to harden the back" with oppressive work; it is applied to a
breadfruit parched on the tree or to a rock that shows itself above
water. LiloUlo means " to spread out, expand as blossom from bud ;"
it also applies to an open-handed person. Nee may mean " to hitch
along from one place to another," or " to change the mind." Palele
means " separate, put somewhere else when there is no place vacant;"
it also applies to stammering. These illustrations gathered almost at
random may be indefinitely multiplied. I recall a clergyman in a
small hamlet on Hawaii who wished to describe the character of the
people of that place. Picking up a stone of very close grain of the
kind used for pounding and called alapaa, literally, " close-grained
stone," he explained that because the people of that section were
"tight" (stingy) they were called Kaweleau alapaa. This ready
imitativeness, often converted into caricature, enters into the minutest
detail of life and is the clew to many a familiar proverb like that of
the canoe on the coral reef quoted in the text.^ The chants abound
in such sj'uibols. Man is " a long-legged fish " offered to the gods.
Ignorance is the "night of the mind." The cloud hanging over
Kaula is a bird which flies before the wind * —

The blackbird begged,
The bir<l of Kaula begged,
Floating up there above Waahila.

1 Turner, Samoa, p. 220.

" Ibid. ; Moerenhout, i, 407-410.

» Turner, Samoa, pp. 216-221 ; Williams and Calvert, I, p. 110.

♦Williams and Calvert, i, p. 118.

40 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietu.ann. si

The coconut leaves are "the hair of the trees, their long locks."
Kailua district is '" a mat spread out narrow and gray."

The classic example of the use of such metaphor in Hawaiian song
is the famous passage in the Ilauikalani in which chiefs at war are
compared with a cockfight, tlie favorite Hawaiian pastime^ being
realistically described in allusion to Keoua's wars on Hawaii :

Hawaii is a cockpit; the trained codes flght on the ground.

The chief fights — the darlj-red coclj awalces ut night for battle;

The youth fights valiantly — Loeau, son of Keoua.

He whets liis spurs, he pecks as If eating ;

He scratches in the arena — this Hilo — the sand of Waiolauia.

Be is a well-fed cock. The chief is complete,

Warmed in the smokehouse till the dried feathers rattle.

With changing colors, like many-colored paddles, like piles of polished Kahili-

The feathers rise and fall at the striking of the spurs.

Here the allusions to the red color and to eating suggest a chief.
The feather brushes waved over a chief and the bright-red paddles of
his war fleet are compared to the motion of a fighting cock's bright
feathers, the analogy resting upon the fact that the color and the
motion of rising and falling are common to all three.

This last passage indicates the precise charm of Polynesian meta-
phor. It lies in the singer's close observation of the exact and char-
acteristic truth which suggests the likeness, an exactness necessary to
carry the allusion with his audience, and which he sharpens inces-
santly from the concrete facts before him. Kuapakaa sings:

The rain in the winter comes slanting,

Taking the breath away, pressing down the hair,

Parting the hair in the middle.

The chants are full of such precise descriptions, and they furnish
the rich vocabulary of epithet employed in recalling a place, person,
or object. Transferred to matters of feeling or emotion, they result
in poetical comparisons of much charm. Sings Kuapakaa (Wise's
translation) :

The pointed clouds have become fixed in the heavens.

The pointed clouds grow quiet like one in pain before childbirth,

Ere it comes raining heavily, without ceasing.

The umbilicus of the rain is in the heavens,

The streams will yet be swollen by the rain.

Hina's song of longing for her lost lover in Laieikawai should be
compared with the lament of Laukiamanuikahiki when, abandoned
by her lover, she sees the clouds drifting in the direction he has
taken :

^ Moerenhout, li, 146.

BUREAU OF AMERICAN ETHNOLOGY TH I RTY-TH I RD AN NU A L REPORT PLATE 93

BECKWITH] INTRODUCTION 41

The suu is up, It is up ;

My love is ever up liefore uie.

It is causing me great sorrow, it is pricljing me in tlie side,

For love is a burden wlien one is in love.

And falling tears are its due.

How vividly the mind enters into this analogy is proved by its
swift identification with the likeness presented. Originally this
identification was no doubt due to ideas of magic. In romance,
life in the open — in the forests or on the sea — has taken posses-
sion of the imagination. In the myths heroes climb the heavens,
dwelling half in the air; again they are amphibian like their
great lizard ancestors. In the Laieikawai, as in so many stories,
note how much of the action takes place on or in the sea — canoe-
ing, swimming, or surfing. In less humanized tales the realiza-
tion is much more fantastic. To the Polynesian mind such figurative
sayings as " swift as a bird " and " swim like a fish " mean a literal
transformation, his sense of identity being yet plastic, capable of
uniting itself with whatever shape catches the eye. When the poet
Marvel says —

Casting the body's vest aside,
My soul Into the boughs does glide;
There, like a bird. It sits and sings,
Then whets and combs Its silver wings,
And, till prepared for longer flight,
Waves In its plumes the various light —

he is merely expressing a commonplace of primitive mental expe-
rience, transformation stories being of the essence of Polynesian as
of much primitive speculation about the natural objects to which
his eye is drawn with wonder and delight.

4. THE DOUBLE MEANING; PLAYS OX WORDS

Analogy is the basis of many a double meaning. There is, in fact,
no lyric song describing natural scenery that may not have beneath it
some implied, often indelicate, allusion whose riddle it takes an
adroit and practiced mind to unravel.

This riddling tendency of figurative verse seems to be due to the
aristocratic patronage of composition, whose tendency was to exalt
language above the comprehension of the common people, either by
obscurity, through ellipsis and allusion, or by saying one thing and
meaning another. A special chief's language was thus evolved, in
which the speaker might couch his secret resolves and commands
unsuspected by those who stood within earshot. Quick interpretation
of such symbols was the test of chiefly rank and training. On the
other hand, the wish to appear innocent led him to hide his mean-
ing in a commonplace observation. Hence nature and the objects
60604—18 6

42 HAWAIIAN ROMANCE OF X.AIEIKAWAI Ikih ann. M

ami actions of i-voiyday life were the symbols employed. For the
heightened language of poetry the same chiefly strain was culti-
vated— the allusion, metaphor, the double meaning became essential
to its art ; and in the song of certain periods a play on words by pun-
ning and word linking became highly artificial recjuirements.'

Illustrations of this art do not fall upon a foreign ear with the
force which they have in the Polynesian, because much of the skill
lies in tricks with words impossible to translate, and often the jest
depends upon a custom or allusion with which the foreigner is un-
familiar. It is for this reason that sucli an art becomes of social
value, because only tlie chief who keeps up with the fashion and the
follower who hangs upon the words of his chief can translate the
allusion and parry the thrust or satisfy the request. In a Samoan
tale a wandering magician recjuests in one village " to go dove catch-
ing," and has the laugh on his simple host because he takes him at
his word instead of bringing him a wife. In a Tongan story ' the chief
grows hungry while out on a canoe trip, and bids his servant, " Look
for a banana stalk on the weather side of the boat." As this is the
side of the women, the command meant " Kill a woman for me to
eat. " The woman designed for slaughter is in this case wise enough
to catch his meaning and save herself and child by hiding under the
canoe. In Fornander's story a usurper and his accomplice plan the
moment for the death of their chief over a game of konane,
the innocent words which seem to apply to the game being ut-
tered by the consjiirators with a more sinister meaning. The lan-
guage of insults and opprobrium is particularly rich in such double
meanings. The pig god, wishing to insult Pele, who has refused his
advances, sings of her, innocently enough to common ears, as a
•' woman pounding noni.''' Now, the noni is the plant from which
red dye is extracted ; the allusion therefore is to Pele's red eyes, and
the goddess promptly resents the implication.

It is to this chiefly art of riddling that we must ascribe the stories
of riddling contests that are handed down in Polynesian tales. The
best Hawaiian examples are perhaps found in Fornander's Kepakai-
Ihtla. Here the hero wins supremacy o\er his host by securing the
answer to two riddles — " The men that stand, the men that lie down,
the men that are folded." and "Plaited all around, plaited to the
bottom, leaving an opening." The answer is in both cases a house,
for in the first riddle "the timbers stand, the batons lie down, the
grass is folded under the cords " ; in the second, the proce.ss of thatch-
ing is described in general terms. In the story of Pikoinl-acda, on the
other hand, the hero puzzles his contestants by riddling with the
word " rat." This word riddling is further illustrated in the story

I See Moerenhont, ii, 210 ; Jarves, p. 34 ; Alexander In Andrews' Diet., p. xvi ; Ellis, t,
288; Gracla, p. 65; GUI, Myths and SongB, p. 42.
«Plaon, p. 100.

INTRODUCTION

of the debater, Kapailaoa, already (luoted. His opponents produce
this song:

The small bird chirps; it shivers in the raiu, iu Puna, at Keaaii. at Iwaiualo,
and challenge him to " find another »i«Zo." Says the boy :

The crow caw caws ; it shines iu the raiu. In Komi, at Honalo, it is hicUlen
(nalo).

Thus, by using nalo correctly in the song in two ways, he has over-
matched his rivals.

In the elaborated hula songs, such as Emerson quotes, the art can
be seen in full perfection. Dangerous as all such interpretation of
native art must be for a foreigner, I venture in illustration, guided
by Wise's translation, the analysis of one of the songs sung by Hale-
mano to win back his lost lady love, the beauty of Puna. The circum-
stances are as follows: Halemano, a Kauai chief, has wedded a fa-
mous beauty of Puna, Hawaii, who has now deserted him for a
royal lover. Meanwhile a Kohala princess who loves him seeks to
become his mistress, and makes a festival at which she may enjoy
his company. The estranged wife is present, and during the games
he sings a series of songs to reproach her infidelity. One of them
runs thus :

Hewn down by the sea ai-e tlie pau-
danus trees of Puna.

Xliey are standing there lilie men,

Ivilje a multitude in tlie lowlands of
Hilo.

Step by step the sea rises aliove the
Isle-of-life.

So life revives once more within uie,
for love of you.

A bracer to man is wrath.

As I wandered friendless over the high-
ways, alas !

Tliat way, this way. what of nie, love?

Ahis, my wife— O!

My companion of the shallow planted
breadfruit of Kalapaua.

Of the suu rising cold at Kumukahi.

Above all else the love of a wife.

For my temples burn.

And my heart (literally "middle") is
cold for your love.

And my body is under bonds to her
( the princess of Kohala ) .

Come back to me, a wandering
Au bird of Koolau,

My love, come back.

Come back and let us warm each other
with love.

Beloved one in a friendless land (lit-
erally, "without parents").

Ke kua ia mai la e ke kai ka hala
Puna.

E halaoa ana me he kanaka la,
Lulumi iho la i kai o Hllo-e.

Hanu

o Mokuol

loko i ko aloha-e.

He kokua ka inaiua uo ke kanaka.
Hele kuewa au i ke alanui e !

Pela, peia, pehea au e ke aloha?

Auwe kuu wahine — a !

Kuu hoa o ka ulu hapapa o Kalapaua.

O ka la hiki anuanu ma Kumukahi.
Akahi ka mea aloha o ka wahine.
Ke hele neiia wela kuu manawa.
A huihui kuu piko i ke aloha,

Ne ale kuu kino no ia la-e.

Kuu wahine hoi e ! Hoi mai.
Hoi mat kaua e hoopumehana.

Ka makamaka o ia aina makua ole.

44 HAWAIIAN ROMANCK OK LAIEIKAWAI I I'/rii ann. 3S

Paraphrased, the song may mean :

The sen has t'lmmched upon llio slioii' ul' I'lina iiiiil Illln S(j tlml llii- hdhi
trees stimd out in the water; still they stiinil firm in spite of the flood. So love
floods my heart, but I nni brneed by anger. Alas! luy wife, have you forgotten
the days when we dwelt in Kalapnna and saw the sun rise beyond Cape Kumu-
kahi? I burn and freeze for your love, yet my body is engaged to the princess
of KohaUi, by the rules of the game. Come back to me ! I am from Kauai, In
the north, and here in Puna I am a stranger and friendless.

The first figure alhides to the well-known fact that the sinking of
the Puna coast has left the pandanus trunks standing out in the
water, which formerly grew on dry land. The poetical meaning,
however, depends first upon the similarity in sound between lie liua,
"to cut," which begins the parallel, and He Kokua, which is also
used to mean cutting, but implies assisting, literally " bracing the
back," and carries over the image to its analogue; and, second, upon
the play upon the word ola, life: "The sea floods the isle of life —
yes! Life survives in spite of sorrow," may be the meaning. In
the latter part of the song the epithets OMuainu, chilly, and hapapa,
used of seed planted in shallow soil, may be chosen in allusion to the
cold and shallow nature of her love for liim.

The nature of Polynesian images must now be apparent. A close
observer of nature, the vocabulary of epithet and image with which
it has enriched the mind is, especially in proverb or figurative verse,
made use of allusively to suggest the quality of emotion or to convey
a sarcasm. The quick sense of analogy, coupled with a precise
nomenclature, insures its suggestive value. So we find in the lan-
guage of nature vivid, naturalistic accounts of everyday happenings
in fantastic reshapings, realistically conceived and ascribed to the
gods who rule natural phenomena ; a figurative language of signs to
be read as an implied analogy; allusive use of objects, names, places,
to convey the associated incident, or the description of a scene to
suggest the accompanying emotion; and a sense of delight in the
striking or phenomenal in sound, perfume, or appearance, which is
explained as the work of a god.

.-.. CONSTRUCTIVE ELEMENTS OF STYLF.

Finally, to tlie influence of songj as to the dramatic requirements
of oral delivery, are perhaps due the retention of certain constructive
elements of style. No one can study the form of Hawaiian poetry
without observing that parallelism is at the basis of its structure.
The same swing gets into the prose style. Perhaps the necessity of
memorizing also had its effect. A composition was planned for oral
delivery and intended to please the ear; tone values were accordingly
of great importance. The variation between narrative, recitative, and
formal song: the frequent dialogue, sometimes strictly dramatic; the

BSCKwiTHl INTRODUCTION 45

repetitive series in which the same act is attempted bj a succession of
actors, or the stages of an action are described in exactly the same
form, or a repetition is planned in ascending scale ; the singsong value
of the antithesis;^ the suspense gained by the ejaculation^ — all these

• The following examples are taken from the Laieikawai, where antithesis Is frequent :
" Four children were mine, four are dead." (P. 62.)

"Masters Inside and outside" (to express masters over everything). (P. 74.)

" I have seen great and small, men and women ; low chiefs, men and women ; high

chiefs." (P. 76.)
"When you wish to go, go; if you wish to stay, this is Hana, stay here." (P. 96.)
' As you would do to me, so shall I to you." (P. 96.)
'■ I will not touch you, you must not touch me." (P. 120.)
" Until day becomes night and night day." (P. 128.)
" If it .seems good I will consent ; If not, I will refuse." (P. 134.)
" Camped at some distance from A's party and A's party from them." (P. 142.)
' Sounds only by night, . . . never by day." (P. 152.)
" Through hh the consent, through us the refusal." (P. 156.)
■■You above, our wife below." (P. 208.)
" Thunder pealed, this was Waka's work : thunder pealed, this was Malio's work.^'

(P. 220.)
'■Do not look back, face aboad.' (P. 220.)
" Adversity to one Is adversity to all ;" " we will not forsake you, do not you forsak*

us." (P. 232.)
" Not to windward, go to leeward." (P. 274.)
" Never . , , any destruction before like this ; never will any come hereafter."

(P. 290.)
■' Everyone has a god, none is without." (P. 306.)
■'There I stood, you were gone." (P. 312.)
"I have nothing to complain of you, you have nothing to complain of me." (P. 318.)

The balanced sentence structure Is often handled with particular skill :
" If . . .a daughter, let her die ; however many daughters ... let them die."

(P. 60.)
'■ The penalty is death, death to himself, death to his wife, death to all his friends."

(P. 124.)
" Drive him away ; if he should tell you his desire, force him away ; if he is very

persistent, force him still more." (P. 178.)
" Again they went up . . . again the chief waited . . . the chief again sent

a band." (P, 184.)
" A crest arose ; he finished his prayer to the amen ; again a crest arose, the second

this; not long after another wave swelled." (P. 222.)
" If she has given H, a kiss, If she has defiled herself with him, then we lose the wife,

then take me to my grave without pity. But if she has hearkened . . .

then she Is a wife for you. If my grandchild has hearkened to my command."

(P. 250.)
A series of synonyms Is not uncommon, or the repetition of an idea in other words :
"Do not fear, have no dread." (P. 150.)
"Linger not, delay not your going." (P. 182.)
"Exert your strength, all your godlike might." (P. 182.)
■' Lawless one, mischief maker, rogue of the sea." (P. 182.)
■Princess of broad Hawaii, Laleikawai, our mistress." (P. 276.)
■• House of detention, prison-house." (P. 264.)
■Daughter, lord, preserver." (P. 268.)

• In the course of the story of LaAeikav>ai occur more than 50 ejaculatory phrase*,
more than half of these In the narrative, not the dialogue, portion :

1. The most common Is used to provide suspense for what is to follow and Is printed

without the point— ot'o hoi, literally, " then (or there) Indeed," with the force of
our lo ! or Ijehold ! (p. 205).

2. Another less common form, native to the Hawaiian manner of thought, is the con-

tradiction of a plausible conjecture — aole kal "not so!" (p. 60). Both these
forms occur In narrative or in dialogue. The four following are found in dialogue
alone :

3. Auhea oef "where are you?" is used to introduce a vigorous address. (P. 60.)

4. Auwel to express surprise (common in ordinary speech). Is rare in this story.

46 HAWAIIAN K()MANc;ii OF L-UlilKAWAI |kiiiann.»i

devices contrilinli' \aliio.s to I lie ear wliich lu'lp to cutiii iiiid please
the sense.

I\'. CoNt'LUaiONS

1. Much of till' iimU-riiil of lliiuiiiiim song unci story Is tnulillonal within other

Polynesian (?ioups.

2. Verse nialiiii!; is practiced as an aristocratic art of high social value In the

households of chiefs, one in whlcli both men and women take part.

3. In both prose and poetry, for tlie purpose of social aggrandizement, the

theme Is the Individual hero exalted through his family comieetion and
his own adiievenient to the rank of divinity.

4. The action of the story generally consists in a succession of contests in

wiilcli is tested tlie hero's claim to supernatural power. Tliese contests
range from mythical encounters in the heavens to the semihistorical rival-
ries of chiefs.

5. The narrative may take on a high degree of complexity, involving many

well-differentiated characters and a well-developed art of conversation,
and in some instances, especially in revenge, trickster, or recognition
motives, approaching plot tales in our sense of the word.

6. The setting of song or story, both physical and social, is distinctly realized.

Stories persist and are repeated in the localities where they are localized.
Higlily characteristic are stories of rock transformations and of other
local configurations, still pointed to as authority for the tale.

7. Different types of hero appear :

(tf) The hero may be a Imman being of high rank and of unusual power

either of strength, skill, wit, or craft.
(6) He may be a demigod of supernatural power, lialf human, half

divine.

or without the power to take human form or monstrous size.

(d) He may bear some relation to the sun, moon, or stars, a form rare

in Hawaii, but which, when it does occur, is treated objectively /
rather than allegorically.

(ei He may be a god. without human kinship, either one of the "depart-
mental gods " who rule over the forces of nature, or of the hostile
spirits who inhabited the islands before they were occupied by the
present race.

(/) He may be a mere ordinary man who by means of one of these
supernatural helpers achieves success.

8. Poetry and prose show a quite different process of development. In prose,

connected narrative has found free expression. In poetry, the epic process
Is neglected. Besides the formal dirge and highly developed lyric songs
(often accompanied and interpreted by dance), the characteristic form is
the eulogistic hymn, designed to honor an individual by rehearsing his
family's achievements, but in broken and ejaculatory panegyric rather than
in connected narrative. In prose, again, the picture presented is highly

B. The expression of surprise, he mea kupanaha. Is literally " a strange thing." lifee
our impersonal "It is strange" (p. 66).

6. The vocaljle e Is nsed to express strong emotion. (P. 267.)

7. Add to these an occasional use, for emphasis, of the belittling question, whose

answer, although generally left to be understood, may be given ; for example
(p. 0104) : A lieaha la o Haua-i-Uki ia Laie-i-kotcaif he opala paha, "What was
Haualliki to Lalelkawal? 'mere chaff!'", and the expression of contempt — Ea —
with which the princess dismisses her wooer (p. 129).

CKWITH] INTRODUCTION 47

realistic. Tlie tendency is to humanize and to localize within the group
the older myth and to develop later legendary tales upon a naturalistic
basis. Poetry, on the other hand, develops set forms, plays vrith double
meanings. Its character is symbolic and obscure and depends for its style
upon artificial devices.
Common to each are certain sources of emotional interest such as depend
upon a close interplay of Ideas developed within an intimate social group.
In prose occur conventional episodes, highly elaborated minor scenes,
place names in profusion which have little to do with the action of the
story, repetitions by a series of actors of the same incident in identical
form, and in the dialogue, elaborate chants, proverbial sayings, antithesis
and parallelism. In poetry, the panegyric proceeds by the enumeration of
names and their qualities, particularly place or technical names; by local
and legendary allusions which may develop into narrative or descriptive
passages of some length; and by eulogistic comparisons drawn from nature
or from social life and often elaborately developed. The interjectional
expression of emotion, the rhetorical question, the use of antithesis, repeti-
tion, wordplay (puns and word-linking) and mere counting-out fonnuloe
play a striking part, and the riddling element, both in the metaphors em-
ployed and in the use of homonyms, renders the sense obscure.

PERSONS IX THE STOKY

1. Aiwoui-kipi:a. a yoiint,' chief of Kauai, suitor to Laie-i-liii-wai.

2. Akikkkhiale. The tunistone, niesseiifjer of Aiwohi-kupua.

3. AwAKEA. "Noonday." The bird that guards ilic doors of ihc sum.

4. Hala-aniani. A young rascal of Puna.

6. Halulu-i-ke-kihk-o-ka-malama. The bird wlio bear.s tlie visitors to the
doors of the sun.

6. Haua-i-liki. " Strilie-in-beating." A young chief of Kauai, suitor to Lale-

t-ka-wai.

7. Haunaka. A ciianipion boxer of Kohala.

8. Hin'.\-i-ka-.\iai.ama. A ciiiefess of Maui.

9. HuLU-MANiA.Ni. "Waving feather." A seer of Kauai.

10. Iiir-AM-. " CoId-uose." A chanipiou boxer of Kohala.

11. TfA-gr.n-T-K-t-MAT.AxtA. The " mother's brother " who guards tlie land of

Nuuuieaiani.

12. K\-iiAi.o-o-MAPn-A.NA. "Tlie sweet-scented hala." The youngest sister of

Aiwohi-kupua.

13. Kahau-o-kapaka. Tlie chief of Koolau, Oalni, father of Laic-l-ka-wai.

14. Kahoupo 'KANE. Attendant upon Pollahu.

1.1. Ka-ili-o-ka-lau-o-ke-koa. "The-skin-of-the-leaf-of-the-koa (tree)." Tlie
wife of Kaua-kahi-alii.

16. Kalahv-moki'. The figliting dog of Aiwohi-kupua.

17. KA-oiro-KULO-KAiALEA. " The-moving-cloud-of-Kalalea." Ouard of the

shade at the taboo house of Kahiki.

18. Ka-onohi-o-ka-la. " The-eyeball-of-the-sun." A high taboo chief, who lives

in Kahiki.

19. Kapukai-haoa. a priest, grandfather of Laie-1-ka-wai.

20. Kaua-kahi-alii. The high chief of Kauai.

21. Kaui.a.vi I.EHVA. A beautiful princess of Molokai.

22. Ki;-KAiAKAi.r-o-KE-\vA. Successor to Kauakahi-alli and suitor to Laie-i-

ka-wai.
•_'3. KiHA-Mi.-i.ULU-MOKU. " (iivat-coiivulsion-shaking-the-island." A guardian
spirit of Pall-uli.

24. KoAE. The tropic bird. Messenger of Aiwohi-kupua.

25. Laje-i-ka-wai. A species of the ieie vine. (?) The beauty of Pall-uli.

26. Laie-lohelohe. Another species of the ieie vine. (?) Twin sister of

Laie-i-ka-wai.

27. Lanalana-nui-ai-makua. " Great-ancestral-spider." The one who lets

down the pathway to the heavens.

28. Lau-kiele-ula. " Red-kiele-leaf." The mother who attends the young chief

in the taboo house at Kahiki.

29. LiLi-NOE. ' Fine-fog." Attendant to PoU-ahu.

30. Mahina-ntti-konane. " Big-bright-moon." Guard of the shade at the taboo

house at Kahiki.

81. Maile-haiwale. " Brittle-leafed-maile-vine." Sister of Aiwohi-kupua.

82. Maile-kaluhea. " Big-leafed-maile-vine." Sister of Aiwohi-kupua.

33. Maile-laulii. " Fine-leafed-inaile-vine." Sister of Aiwohi-kupua.

34. Maile-pakaha. *' Coramon-niaile-vine." Sister of Aiwohi-kupua.

BECK WITH] PERSONS IN THE STORY 49

35. Maka-weli. " Terrible-eyes." A young chief of Kauai.

36. Malaekahana. Tlie mother of Laie-i-ka-wai.

37. Malic. A sorceress, sister of the Puna rascal.

38. Moanaliha-i-ka-waokele. A powerful chief in Kahiki.

39. MoKU-KELE-KAHiKi. " Island-sailing-to-Kahiki." The mother's brother who

guards the land of Ke-alohi-lani.

40. PoLi-AHu. "Cold-bosom." A high chief ess who dwells on Maunakea.

41. PoLOULA. A chief at Wailua, Kauai.

42. UuLi. The snipe. Messenger to Aiwohi-kupua.

43. Wai-aie. " Water-mist." Attendant of Poll-ahu.

44. Waka. a sorceress, grandmother of Laie-i-ka-wai.
The chief counsellor of Aiwohi-kupua.

The humpbacked attendant of Laie-i-ka-wai.
A canoe owner of Molokai.
A chief of Molokai, father of Kaulaai-lehua.
A countrywoman of Hana.
Paddlers, soldiers, and country people.
60604—18 7

ACTION OF' THE STORY

Twin sisters, Laieikawai and Laielohelohe, are born in Koolau,
Oahu, their birth heralded by a double clap of thunder. Their
father, a great chief over that district, has vowed to slay all his
daughters until a son is born to him. Accordingly the mother con-
ceals their birth and intrusts them to her parents to brin<? up in re-
tirement, the priest carrying the younger sister to the temple at
Kukaniloko and Waka hiding Laieikawai in the cave beside the
pool Waiapuka. A prophet from Kauai who has seen the rainbow
which always rests over the girl's dwelling place, desiring to attach
himself to so great a chief, visits the place, but is eluded by Waka,
who, warned by her husband, flies with her charge, first to Molokai,
where a countryman, catching sight of the girl's face, is so transported
with her beauty that he makes the tour of the island proclaiming her
rank, thence to Maui and then to Hawaii, where she is directed
to a spot called Paliuli on the borders of Puna, a night's journey in-
land through the forest from the beach at Keaau. Here she builds a
house for her " grandchild " thatched with the feathers of the oo bird,
and appoints birds to serve her, a humpbacked attendant to wait upon
her, and mists to conceal her when she goes abroad.

To the island of Kauai returns its high chief, Kauakahialii, after
a tour of the islands during which he has persuaded the fair mistress
of Paliuli to visit him. So eloquent is his account of her beauty
that the young chief Aiwohikui^ua, who has vowed to wed no woman
from his own group, but only one from " the land of good women,"
believes that here he has found his wish. He makes the chief's
servant his confidant, and after dreaming of the girl for a
year, he sets out with his counsellor and a canoeload of pad-
dlers for Paliuli. On the way he plays a boxing bout with
the champion of Kohala, named Cold-nose, whom he dispatches
with a single stroke that pierces the man through the chest and
comes out on the other side. Arrived at the house in the forest
at Paliuli, he is amazed to find it thatched all over with the precious
royal feathers, a .small cloak of which he is bearing as his suitor's
gift. Realizing the girl's rank, he returns at once to Kauai to fetch
his five sweet-scented sisters to act as ambassadresses and bring him
honor as a wooer. Laieikawai, however, obstinately refuses the

BECKWITHJ

ACTION OF THE STORY 51

first four ; and the angry lover in a rage refuses to allow the last and
youngest to try her charms. Abandoning them all to their fate in
the forest, he sails back to Kauai. The youngest and favorite, indeed,
he would have taken with him, but she will not abandon her sisters.
By her wit and skill she gains the favor of the royal beauty, and all
five are taken into the household of Laieikawai to act as guardians
of her virginity and pass ui^on any suitors for her hand.

A^-lien Aiwohikupua, on his return, confesses his ill fortune, a hand-
some comrade, the best skilled in surfing over all the islands, lays a bet
to win the beauty of Paliuli. He, too, returns crestfallen, the guards
having proved too watchful. But Aiwohikupua is so delighted to hear
of his sisters' position that he readily cancels the debt and hurries
oif to Puna. His sisters, however, mindful of his former cruelty,
deny him access, and he returns to Kauai burning with rage, to
collect a war party to lead against the obdurate girls. Only after
band after band has been swallowed up in the jaws of the great lizard
who guards Paliuli, and his supernatural fighting dog has returned
with ears bitten oif and tail between its legs, does he give over the
attempt and return home disconsolate to Kauai.

Now, on his first voyage to Puna, as the chief came to land at
Hana, Maui, a high chiefess named Hina fell in love with him.
The two staking their love at a game of honane^ she won him for
her lover. He excused himself under jDretext of a vow to first tour
about Hawaii, but pledged himself to return. On the return
trip he encountered and fell in love with the woman of the
mountain, Poliahu or Snow-bosom, but she, knowing through her
supernatural power of his affair with Hina, refused his advances.
Now, however, he determines to console himself with this lady. His
bird ambassadors go first astray and notify Hina, but finally the
tryst is arranged, the bridal cortege arrives in state, and the bridal
night arrives. During the games, the neglected Hina suddenly ap-
pears and demands her pledge. The jealous bride-elect disturbs
the new nuptials by plaguing their couch first with freezing cold,
then with burning heat, and the Kauai chief is obliged to retur i
home once more without a bride.

Kauakahialii, the high chief of Kauai, now about to die, cedes
the succession to his favorite chief, Kekalukaluokewa, and bids
him seek out the beauty of Paliuli for a bride. He is acceptable
to both the girl and her grandmother — to the first for his good looks,
to the second for his rank and power. But before the marriage can
be consummated a wily rascal of Puna, through the arts of his wise
sister Malio, abducts Laieikawai while she and her lover are
out surfing, by his superior dexterity wins her affection, and makes
off with her to Paliuli. "Wlien the grandmother discovers her grand-

52 HAWAIIAN ROMANCl': OV ijilEIKAWAI Ietu ann.8«

child's disgrace, slio tlirows tlio <j;irl over and seeks out her twin
sister on Oahu to otlVr as bride to the great chief of Kauai.
So beautiful is Laielohelohe that now the Puna rascal abandons
his wife and almost tricks the new beauty out of the hands of the
noble bridegroom; but this time the marriage is successfully man-
aged, the mists clear, and bride and bridegroom appear mounted
upon birds, while all the people shout, " The marriage of the chiefs ! "
The spectacle is witnessed by the abandoned beauty and her guard-
ians, who have come thither riding upon the great lizard, and on this
occasion Waka denounces and disgraces her disowned grandchild.

Left alone by her grandmother, lordly lover, and rascally husband,
Laieikawai turns to tlie five \irgin sisters and the great lizard to
raise her fortunes. The youngest sister proposes to make a journey
to Kealohilani, or the Shining-heavens, and fetch thence her oldest
brother, who dwells in the " taboo house on the borders of Tahiti."
As a youth of the highest divine rank, he will be a fit mate to wed
her mistress. The chiefess consents, and during the absence of the
ambassadress, goes journeying with her four remaining guardians.
During this journey she is seen and recognized by the prophet of
Kauai, who has for many years been on the lookout for the
sign of the rainbow. Under his guardianship she and the four
sisters travel to Kauai, to which place the scene now shifts.
Here they once more face Aiwohikupua, and the prophet pre-
dicts the coming of the avenger. Meanwhile the lizard bears the
youngest sister over sea. She ascends to various regions of the
heavens, placating in turn her maternal uncles, father, and mother,
until finally she reaches the god himself, where he lies basking in the
white radiance of the noonday sun. Hearing her story, this divine
one agrees to lay aside his nature as a god and descend to earth to
wed his sister's benefactress and avenge the injuries done by his
brother and Waka. Signs in the heavens herald his approach; he
appears within the sun at the back of the mountain and finally stands
before his bride, whom he takes up with him on a rainbow to the
moon. At his return, as he stands upon the rainbow, a great sound
of shouting is heard over the land in praise of his beauty. Thus he
deals out judgment upon Laieikawai's enemies: Waka falls dead,
and Aiwohikupua is dispossessed of his landed rights. Xext, he re-
wards her friends with positions of influence, and leaving the ruling
power to his wife's twin sister and her husband, returns with
Laieikawai to his old home in the heavens.

In the final chapters the Sun-god himself, who is called "The
eyeball-of-the-sun,"' proves unfaithful. He falls captive to the
charms of the twin sister, sends his clever youngest sister, whose
foresight he fears, to rule in the heavens, and himself goes down to

BECKWITH] ACTION OF THE STORY 63

earth on some pretext in pursuit of the unwilling Laielohelohe.
Meanwhile his wife sees through the " gourd of knowledge " all that
is passing on earth and informs his parents of his infidelity. They
judge and disgrace him; the divine Sun-god becomes the first lapu, or
ghost, doomed to be shunned by all, to live in darkness and feed upon
butterflies. The beauty of Paliuli, on the other hand, returns to
earth to live with her sister, where she is worshiped and later deified
in the heavens as the " Woman-of-the-Twilight."

BACKGROUND OF THE STORY

Whatever the original home of the Laieikawai story, the action
as here pictured, with the exception of two chapters, is localized on
the Hawaiian group. This consists of eight volcanic islands lying in
the North Pacific, where torrid and tropical zones meet, about half
again nearer to America than Asia, and strung along like a cluster
of beads for almost 3G0 miles from Kauai on the northwest to the
large island of Hawaii on the southeast. Here volcanic activity,
extinct from prehistoric times on the other islands, still persists.
Here the land attains its greatest elevation — 13,825 feet to the sum-
mit of the highest peak — and of the 6,405 square miles of land area
which constitute the group 4,015 belong to Hawaii. Except in tem-
perature, which varies only about 11 degrees mean for a year, diversity
marks the physical features of these mid-sea islands. Lofty moun-
tains where snow lies perpetually, huge valleys wa.shed by torrential
freshets, smooth sand dunes, or fluted ridges, arid plains and rain-
soaked forests, fringes of white beach, or abrupt bluffs that drop
sheer into the deep sea, days of liquid sunshine or fierce storms from
the south that whip across the island for half a week, a rainfall
varying from 287 to 19 inches in a year in different localities —
these are some of the contrasts which come to pass in spite of the
equable climate. A similar diversity marks the plant and sea life —
only in animal, bird, and especially insect life, are varieties sparsely
represented.

Most of the action of the story takes place on the four largest
islands — on Oahu, where the twins are born; on Maui, the home of
Hina, where the prophet builds the temple to his god; on Hawaii,
where lies the fabled land of Paliuli and the surf rolls in at Keaau ;
and on Kauai, whence the chiefs set forth to woo and where the last
action of the story takes place. These, with Molokai and Lanai,
which lie off Maui " like one long island," virtually constitute the
group.

Laie, where tlie twins are liorn, is a small fishing village on the
northern or Koolau side of Oahu, adjoining that region made famous
by the birth and exploits of the pig god, Kamapuaa. North from
Laie village, in a cane field above the Government road, is still pointed
out the water hole called Waiopuka — a long oval hole like a bath-
tub dropping to the pool below, said by the natives to be brack-
ish in taste and to rise and fall with the tide because of subterranean
•54

BECK WITH] BACKGROUND OF THE STOEY 55

connection with the sea. On one side an outjiitting rock marl^s the
entrance to a cave said to open out beyond the idooI and be reached
by diving. Daggett furnishes a full description of the place in the
introduction to his published synopsis of the story. The appropri-
ateness of Laie as the birthplace of the rainbow girl is evident to
anyone who has spent a week along this coast. It is one of the most
picturesque on the islands, with the open sea on one side fringed
with white beach, and the Koolau range rising sheer from the narrow
strip of the foothills, green to the summit and fluted into fantastic
shapes by the sharp edge of the showers that drive constantly down
with the trade winds, gleaming with rainbow colors.

Kukaniloko, in the uplands of Wahiawa, where Laielohelohe is
concealed by her foster father, is one of the most sacred places
on Oahu. Its fame is coupled with that of Holoholoku in Wailua,
Kauai, as one of the places set apart for the birthplace of chiefs.
Tradition says that since a certain Kapawa, grandson of a chief
from "Tahiti" in the far past, was born upon this spot, a special
divine favor has attended the birth of chiefs upon this spot.
Stones were laid out right and left with a mound for the back,
the mother's face being turned to the right. Eighteen chiefs
stood guard on either hand. Then the taboo drum sounded and the
people assembled on the east and south to witness the event. Say
the Hawaiians, "If one came in confident trust and lay properly
upon the supports, the child would be born with honor; it would
be called a divine chief, a burning fire." ^ Even Kamehameha desired
that his son Liholiho's birth should take place at Kukaniloko. Situ-
ated as it is upon the breast of the bare uplands between the Koolau
and Waianae Ranges, the place commands a view of surprising
breadth and beauty. Though the stones have been removed, through
the courtesy of the management of the Waialua plantation a fence
still marks this site of ancient interest.

The famous hill Kauwiki, where the seer built the temple to his
god, and where Hina watched the clouds drift toward her absent
lover, lies at the extreme eastern end of Maui. About this hill
clusters much mythic lore of the gods. Here the heavens lay within
spear thrust to earth, and here stood Maui, whose mother is called
Hina, to thrust them apart. Later, Kauwiki was the scene of the
famous resistance to the warriors of Umi, and in historic times about
this hill for more than half a century waged a rivalry between
the warriors of Hawaii and Maui. The poet of the Kualii mentions
the hill thrice — once in connection with the legend of Maui, once
when he likens the coming forth of the sun at Kauwiki to the advent

1 Euakoa, iv. No. 31, translated also in Haioaiian Annual, 1912, p. 101 ; Daggett,
p. 70 ; Fornander. ii^ 272.

56 HAWAIIAN ROMANCE OF LAIEIKAWAI (etii ann,33

of Ku, and in a descriptive piissage in wliich the ;il)inpt lieight is
described :

Shooting up to heaven is Kauvvilii,

Beiow is the cluster of islauils,

III the sen they are gatliered up,

O Kauwilii,

O Kauwilvi, mountain bending over,

Loosened, almost falling, Kauwil£l-e.

Finally, Puna, the eastermnost district of the six divisions of
Hawaii, is a region rich in folklore. From the crater of Kilauea,
which lies on the slope of Mauna Loa about 4,000 feet above sea
level, the land slopes gradually to the Puna coast along a line of
small volcanic cones, on the east scarcely a mile from the sea. The
slope is heavily forested, on the uplands with tall hard-wood trees of
ohia, on the coast with groves of pandanus. Volcanic action has
tossed and distorted the whole district. The coast has sunk, leaving
tree trunks erect in the sea. Above the bluffs of the south coast lie
great bowlders tossed up by tidal waves. Immense earthquake
fissures occur. The soil is fresh lava broken into treacherous hol-
lows, too porous to retain water and preserving a characteristic vege-
tation. About this region has gathered the mysterious lore of the
spirit world. " Fear to do evil in the uplands of Pima," warns the old
chant, lest mischief befall from the countless wood spirits who haunt
these m3'sterious forests. Pele. the volcano goddess, still loves her
old haunts in Puna, and many a modern native boasts a meeting with
this beauty of the flaming red hair who swept to his fate the brave
youth from Kauai when he raced with her down the slope to the sea
during the old mythic days when the rocks and hills of Puna were
forming.

LAIE I KA WAI

A HAWAIIAN ROMANCE TRANSLATED FROM THE

HAWAIIAN TEXT OF S. N. HALEOLE

(PRINTED IN HONOLULU. 1863) '

1 Title pages.

(First edition.) The story of Laie4-ka-icai, The Beauty of Pall-ull, the Woman-of-the
Twilight. Composed from the old stories of Hawaii. Written by S. N. Haleole, Honolulu,
Oahu. Published by Henry W. Whitney, editor of the Kuakoa, 1863.

(Second edition.) The Treasure-Book of Hawaii. The Story of Lale-i-ka-wai who Is
called The-Woman-of-the-Twilight. Revised and published by Solomon Meheula and Henry
Bolster. For the benefit and progress of the new generation of the Hawaiian race. Hono-
lulu. Printed by the Bulletin, 1888.

57
60604—18 8

FOREWORD

The editor of tliis book rejoices to print the first fruits of his efforts
to enrich the Hawaiian people with a story book. We have previously
had books of instruction on many subjects and also those enlightening
us as to the right and the wrong; but this is the first book printed for
ns Hawaiians in story form, depicting the ancient customs of this
people, for fear lest otherwise we lose some of their favorite tradi-
tions. Thus we couch in a fascinating manner the words and deeds
of a certain daughter of Hawaii, beautiful and greatly beloved, that
by this means thei-e may abide in the Hawaiian people the love of
their ancestors and their coimtry.

Take it, then, this little book, for what it is worth, to read and to
prize, thus showing your search after the knowledge of things
Hawaiian, being ever ready to uphold them that they be not lost.

It is an important undertaking for anyone to provide us with
entertaining reading matter for our moments of leisure; therefore,
when the editor of this book prepared it for publication he depended
upon the support of all the friends of learning in these islands; and
this thought alone has encouraged him to persevere in his work
throughout all the difficulties that blocked his way. Now, for the
first time is given to the people of Hawaii a book of entertainment
for leisure moments like those of the foreigners, a book to feed our
minds with wisdom and insight. Let us all join in forwarding this
little book as a means of securing to the people more books of the
same nature written in their own tongue — the Hawaiian tongue.

And, therefore, to all friends of learning and to all native-born
Hawaiians, from the rising to the setting sun, behold the Woman-
of-the-Twilight ! She comes to you with greetings of love and it is
fitting to receive her with the warmest love from the heart of Hawaii.
Aloha no!^

^For the translation of Haleole's foreword, which is in a much more ornate and
involved style than the narrative itself, I am indebted to Miss Laura Green, of
Honolulu.

OLELO HOAKAKA

Ua hoopuka ka mea nana i pai keia buke me ka olioli nui, ka
makamua o ka hoao ana e hoolako i buke hoonanea na na kanaka
Hawaii. Ua loaa mua mai ia kakou na buke kula o na ano he nui
wale, a he niti no hoi na buke i hoolakoia mai na kakou, e hoike mai
ana ia kakou i ka pono a me ka hewa ; aka, o ka buke mua nae keia i
paiia na ka poe Hawaii nei, ma ke ano hoikeike ma ke Kaao i na mea
kahiko a keia lahui kanaka, me ka aua mai hoi mai ka nalowale loa
ana"kii o kekahi o na moolelo punihei a lakou. E hoike ana iloko
o na huaolelo maikai wale i na olelo a me na liana a kekahi o ko
Hawaii kaikamahine wahine maikai a pimahele no hoi, a na ia mea
no hoi e kokua mai i ka noho mau ana o ke aloha o na poe o Hawaii
nei, no ko lakou mau kupuna a me ko lakou aina.

E lawe hoi ano, i keia wahi buke uuku, a e hoike ia ia ma ke ano o
kona loaa ana mai, e heluhelu, a e malama hoi ia ia, e hoike ana i
kou iini i ka naauao Hawaii, me kou makaukau mau no hoi e kokua
aim ia mea, i ku mau ai.

He mea nui no ka hapai ana i ka mea nana e hoomaamaa mai ia
kakou ma ka heluhelu ana, me ka hoonanea pu mai no hoi i na
minute noho hana ole o ko kakou noho ana ; nolaila, i ka hoomaka
ana a ka mea nana i pai i keia buke, e hoomakaukau ia ia no ka
hele ana'kii imua o keia lahui, ua hilinai oia i ke kokua nui mai o na
makamaka a pau o ka naauao iwaena o keia mau pae moku; a na ia
manao wale iho no i hooikaika mai ia ia ma ke kupaa ana mamuli o
kana mea i manaolana'i e hana aku, iloko o na pilikia he nui wale e
alai mai ana. Akahi no a haawiia i ka lahui Hawaii, ka buke e pili
ana i ka hoonanea 'ku i ka noho ana, e like me ka na haole, he mea ia
nana e hanai mai i ko kakou mau manao i ka ike a me ka naauao.
Ua hiki ia kakou a pau ke hui mai ma ka malama ana a me ka hoo-
holomua aku hoi i keia wahi buke, he kumu ia e hapai hou ia mai ai
i mau buke hou na keia lahui, ma kana olelo iho — ka olelo Hawaii.

A nolaila la, e na makamaka a pan o ka naauao a me na keiki Icupa
no hoi o Hawaii nei, mai ka la hiki a ka la kau, eia mai Kawahineo-
kaliula, ke hele aku la imua o oukou me ke aloha, a e pono hoi ke
hookipa ia ia me ka aloha makamae o ka puuwai Hawaii. Aloha no !

CHAPTER I

This tale was told at Laie, Koolau; here they were born, and they
were twins; Kahauokapaka was the father, Malaekahana the mother.
Now Kahauokapaka was chief over two districts, Koolauloa and
Koolaiipoko, and he had great authority over these districts.

At the time when Kahauokapaka took Malaekahana to wife,' « after
their union, during those moments of bliss when they had just parted
from the first embrace, Kahauokapaka declared his vow to his wife,
and this was the vow : =

■' My wife, since we are married, therefore I will tell you my vow :
If we two live hereafter and bear a child and it is a son, then it shall
be well with us. Our children shall live in the days of our old age,
and when we die they will cover our nakedness.' This child shall
be the one to portion out the land, if fortune is ours in our first born
and it is a boy ; but if the first born is a daughter, then let her die ;
however many daughters are born to us, let them die; only one thing
shall save them, the birth of a son shall save those daughters who
come after."

About the eighth year of their living as man and wife, Malaeka-
hana conceived and bore a daughter, who was so beautiful to look
upon, the mother thought that Kahauokapaka would disregard his
vow ; this child he would save. Not so ! At the time when she was
born, Kahauokapaka was away at the fishing with the men.

When Kahauokapaka returned from the fishing he was told that
Malaekahana had borne a daughter. The chief went to the house;
the baby girl had been wrapped in swaddling clothes; Kahauokapaka
at once ordered the executioner to kill it.

After a time Malaekahana conceived again and bore a second
daughter, more beautiful than the first ; she thought to save it. Not
so ! Kahauokapaka saw the baby girl in its mother's arms wrapped
in swaddling clothes; then the chief at once ordered the executioner
to kill it.

Afterwards Malaekahana bore more daughters, but she could not
save them from being killed at birth according to the chief's vow.

" The superior figures refer to notes at the end of the story, p. 0332.
60

MOKUNA I

I ke kamailio ana i keia kaao, ua oleloia ma Laie, Koolau, kona
wahi i hanau ai, a he mau mahoe laua, o Kahauokapaka ka
makiiakane, o Malaekahana ka makuahine. O Kahauokapaka nae,
oia ke Alii nona na okana ehia, o Koolauloa a me Koolaupoko, a ia
ia ka mana nui maluna o kela mau okana.

I ka manawa i lawe ai o Kahauokapaka ia Malaekahana i wahine
mare nana (hoao) mahope iho o ko laua hoao ana, hai mua o
Kahauokapaka i kana olelo paa imua o kana wahine, o laua wale
no ma ke kaawale, oiai iloko o ko laua mau minute oluolu, a eia
ua olelo paa la:

" E kuu wahine, he nani ia ua mare ae nei kaua, a nolaila, ke hai
nei au i kuu olelo paa ia oe ; i noho aku auanei kaua, a i loaa ka kaua
keiki, a he keikikane, alalia pomaikai kaua, ola na iwi iloko o ko
kaua mau la elemalrule, a haule aku i ka make, nalo no hoi na wahi
huna ; na ia keiki e nai na moku e pan ai, ke loaa hoi ia kaua ke keiki
mua a he keikikane; aka hoi, ina he kaikamahine ke hanau mua mai,
alalia e make, a ina he mau kaikamahine wale no ka kaua ke hanau
mai e make no, aia no ke ola a hanau mai a he keikikane, ola na hanau
mui i na he mau kaikamahine."

I ka ewalu paha o na makahiki o ko laua noho ana he kane a he
wahine, hapai ae la o Malaekahana, a hanau mai la he kaikamahine,
ua maikai na helehelena i ka nana aku, a no ka maikai o na hele-
helena o ua kaikamahine nei, manao iho la ka makuahine o ke kumu
la hoi ia e lilo ai ka olelo paa a Kahauokapaka i mea ole, ola la hoi ua
kaikamahine nei, aole ka ! Ia manawa i hanau ai, aia nae o Kahauo-
kapaka i ka lawai-a me na kanaka. '

A hoi mai o Kahauokapaka mai ka lawai-a mai, haiia aku la ua
hanau o Malaekahana he kaikamahine. A hiki ke alii i ka hale, ua
wahiia ke kaikamahine i ke kapa keiki, kena koke ae la o Kahauo-
kapaka i ka Ilamuku e pepehi.

Ma ia hope iho hapai hou o Malaekahana, a hanau hou mai la he
kaikamahine, o keia nae ke kaikamahine oi aku o ka maikai mamua
o kela kaikamahine mua, manao iho la e ola la hoi, aole ka ! Ike ae
la o Kahauokapaka i ke kaikamahine e hiiia mai ana, ua hoaahuia i
ke kapa keiki, ia manawa, kena koke ae la ke alii i ka Ilamuku e
pepehi.

Mahope mai. ua hapai wale no o Malaekahana, he mau kaika-
mahine wale no, aole nae i ola iki kekahi oia mau hanau ana o
Malaekahana, ua pau wale no i ka pepehiia e like me ka olelo paa a
ke alii.

64 HAWAIIAN ROMANCE OF lAIKIKAWAI Ietii ann. M

At the end of tliis talk, Miilaekaliaiia went bacU to (lie lioiise, and
when the i)ains came iiixm her, ahno.st at the nionient of birth, then
A[ahiekahana reniemheied the priest's counsel to lier.

When the puin hail (piieted, Mahxekahana saiil to lier husband,
"Listen, Kahauokapaka ! the spawn of tlie man'ml come before my
eyes; go after them, tlierefore, while they are yet afloat in the mem-
brane; possibly when you bring the manim spawn, I shall be eased
of the cliild; this is the first time my labor has been hard, and that
I have craved the young of the inani7ii; go quickly, therefore, to the
fishing."

Then Kahauokapaka went out of the house at once and set out.
While they were gone the child was born, a girl, and she was given
to Waka, and they named her Laieikawai. As they were attending
to the first child, a second was born, also a girl, and they named her
Laielohelohe.

After the girls had been carried away in the arms of Waka and
Kapukaihaoa, Kahauokapaka came back from the fishing, and asked
his wife, "How are you?"

Said the woman, " I have born an abortion and have thrown it
into the ocean.''

Kahauokapaka already knew of the birth while he was on the
ocean, for there came two claps of thunder; then he thought that
the wife had given birth. At this time of Laieikawai and Laielohe-
lohe's birth thunder first sounded in October,*' according to the
legend.

■When Waka and Kapukaihaoa had taken their foster children
away, Waka said to Kapukaihaoa, " How shall we hide our foster
children from Kahauokapaka?"

Said the priest, " You had better hide your foster child in the
water hole of Waiapuka ; a cave is there which no one knows about,
and it will be my business to seek a place of protection for my
foster child."

Waka took Laieikawai where Kapukaihaoa had directed, and there
she kept Laieikawai hidden until she was come to maturity.

Now, Kapukaihaoa took Laielohelohe to the uplands of Wahiawa,
to the place called Kukaniloko.'

All the days that Laieikawai was at Waiapuka a rainbow arch
was there constantly, in rain or calm, yet no one understood the
nature of this rainbow, but such signs as attend a chief were always
present wherever the twins were guarded.

BECKWiTH] TEXT AND TRANSLATION 65

A pau ka laiia kamailio ana no keia mau mea, hoi aku la o Malaeka-
hana a hiki i ka hale, in manawa, nui loa mai la ka nahunahu ana a
aneane e hanau, alalia, hoomanao ae la o Malaekahana i na olelo a
ke Kahuna i a-oa-o mai ai ia ia.

A i ka mac ana'e o ka eha no ka aneane hanau, olelo aku la o Malae-
kahana i kana kane, " E Kahauokapaka e ! ke kau mai nei i ko'u
mau maka ka ohuapalemo ; nolaila, e hole aku oe i ke kaalauohua, me
he mea'la a loaa mai ka ohuapalemo, alalia hemo kuu keiki, akahi
wale no o'u hanau ino ana, a me ka ono o'u i ka ohua; nolaila, e hele
koke aku oe me na kanaka i ka lawai-a."

Ia manawa, puka koke aku o Kahauokapaka a hele aku la. Ia
lakou e hele ana, hanau ae la ua keiki nei he kaikamahine, a lilo ae la
ia Waka ka hanai, a kapa iho la i ka inoa o Laieikawai. Ia lakou
no hoi e lawelawe ana i ke keiki mua, hanau hou mai la he kaikama-
hine no, a lilo ae la ia Kapukaihaoa, a kapa iho la i ka inoa o ka muli
o Laielohelohe.

A lilo na kaikamahine ma ka lima o Waka a me Kapukaihaoa me
ke kaawale, hoi mai la o Kahauokapaka mai ka lawai-a mai, ninau
iho la i ka wahine, " Pehea oe ? "

I mai la ka wahine, " Ua hanau ae nei au he keiki alualu, ua kiola ia
aku nei i ka moana."

Ua akaka mua no nae ia Kahauokapaka ka hanau ia lakou i ka
moana; no ka mea, elua hekili o ke kui ana, manao ae la no hoi o
Kahauokapaka ua hanau ka wahine; mai ka hanau ana o Laieikawai
me Laielohelohe, oia ka hoomaka ana o ka hekili e kani iloko o
Ikuwa, pela i olelo ia iloko o keia moolelo.

Ia Waka me Kapukaihaoa ma ke kaa wale me na hanai a laua,
olelo aku la o Waka ia Kapukaihaoa, " Pehea la auanei e nalo ai na
hanai a kaua ia Kahauokapaka ? "

I mai la ke Kahuna, " E pono oe ke huna loa i kau hanai iloko
o ke kiowai i Waiapuka, aia malaila kekahi ana i ike oleia e na mea
a pau, a na'u no hoi e imi ko'u wahi e malama ai i ka'u hanai."

Lawe aku la o Waka ia Laieikawai ma kahi a Kapukaihaoa i
kuhikuhi ai, a malaila oia i malama malui'ai o Laieikawai a hiki i
kona manawa i hoomahuahua iki ae ai.

Mahope iho o keia mau la, lav.e ae la o Kapukaihaoa ia Laielohe-
lohe i uka o Wahiawa ma kahi i oleloia o Kukaniloko.

Iloko o ko Laieikawai mau la ma Waiapuka, ua hoomauia ka pio
ana o ke anuenue ma keia wahi, iloko o ka manawa ua a me ka malie,
i ka po a me ke ao ; aka, aole nae i hoomaopopo na mea a pau i ke
ano o keia anuenue; aka, ua hoomauia keia mau hailona alii ma na
wahi i malamai'ai ua mau mahoe nei.
606W— 18 9

66 HAWAIIAN ROMANCE OF L-AIKIKAWAI linii ann.ss

Just lit this time Iliiliiniiiniani was niaiiiiif; a tour of Kauai in
Iiis fharactor as tlie fireat soer of Kaviai. and when he reached the
summit of Kalalea he beheld the rainbow arching over Oahu ; there
lie remained 20 days in order to be sure of the nature of the sign
which he sjiw. By that time the seer saw clearly that it was the sign
of a great chief— this rainbow arch and the two ends of a rainbow
encircled in dark clouds.

Then the seer made up his mind to go to Oahu to make sure about
the sign which he saw. He left the place and went to Anahola to
bargain for a boat to go to Oahu, but he could not hire a boat to
go to Oahu. Again the seer made a tour of Kauai ; again he ascended
Kalalea and saw again the same sign as before, just the same as at
first; then he came back to Anahola.

While the seer was there he heard that Poloula owned a canoe at
Wailua, for he was chief of that place, and he desired to meet Poloula
to ask the chief for a canoe to go to Oahu.

■\Vlien Tluhimaniani met Poloula he begged of him a canoe to go
to Oahu. Then the canoe and men were given to him. That night
when the canoe star rose they left Kauai. 15 strong, and came first
to Kamaile in Waianae.

Before the seer sailed, he first got ready a black pig, a white fowl,
and a red fish.

On the day when they reached Waianae the seer ordered the
rowers to wait there imtil he returned from making the circuit of
the island.

Before the seer went he first climbed clear to the top of Mauna-
lahilahi and saw the rainbow arching at Koolauloa, as he saw it
wlieii he was on Kalalea.

He went to Waiapuka, where Laieikawai was being guarded, and
saw no place there set off for chiefs to dwell in. Now, just as the
seer arrived, Waka had vanished into that place where Laieikawai
was concealed.

As the seer stood looking, he saw the rippling of the water where
Waka had dived. Then he said to himself : " This is a strange thing.
No wind ripples the water on this pool. It is like a person bathing,
who has hidden from me." After Waka had been with Laieikawai
she returned, but while yet in the water she saw someone sitting above
on the bank, so she retreated, for she thought it was Kahauokapaka,
this person on the brink of the water hole.

BECKWiTH] TEXT AND TRANSLATION 67

I kekahi manawa, ia Hulumaniani e kaahele ana ia Kauai apuni, ma
kona ano Makaula nui no Kauai, a ia ia i hiki ai iluna pono o Kalalea,
ike mai la oia i ka pio a keia anuenue i Oahu nei; noho iho la oia
inalaila he iwakalua la, i kumu e ike maopopoi'ai o ke ano o kana
mea e ike nei. Ia manawa, ua, maopopo lea i ka Makaula he Alii
Nui ka mea nona keia anuenue e pio nei, a me na onohi elua i
hoopuniia i na ao polohiwa apuni.

Ia manawa, hooliolo ae la ka Makaula i kona manao e holo i Oahu,
i maopopo ai ia ia kana mea e ike nei. Haalele keia ia wahi, hiki
aku la keia i Anahola, hoolimalima aku la keia i waa e holo ai i
Oahu nei ; aka, aole i loaa ia ia he waa e holo ai i Oahu nei. Kaapuni
hou ka Makaula ia Kauai a puni, pii hou oia iluna o Kalalea, a ike
hou no oia i kana mea i ike mua ai, aia no e mau ana e like no me
mamua, alalia, hoi hou keia a hiki i Anahola.

I ua Makaula nei malaila, lohe keia o Poloula ka mea waa o
Wailua, no ka mea, he alii ia no ia wahi, ake aku la oia e halawai
me Poloula, me ka manao e noi aku i ke alii i waa e hiki ai i Oahu.

Ia Hulumaniani i halawai aku ai me Poloula, nonoi aku la oia i
waa e holo ai i Oahu nei; alalia, haawiia mai la ka waa me na
kanaka ; ia po iho, i ka hiki ana o ka Hokuhookelewaa, haalele lakou
ia Kauai, he umikumamalima ko lakou nui, hiki mua mai la lakou
ma Kamaile, i Waianae.

Mamua ae nae o ko ka Makaula holo ana mai, ua hoomakaukau
mua oia hookahi puaa hiwa, he moa lawa, a me ka i-a ula.

Ia la o lakou i hiki ai ma Waianae, kauoha ka Makaula i na
kanaka e noho malaila a hoi mai oia mai ka huakai kaapuni ana.

I ua Makaula nei i hele ai, hiki mua keia iluna pono o Mauna-
lahilahi, ike aku la keia i ke anuenue e pio ana ma Koolauloa, e like
me kana ike ana i kona mau la iluna o Kalalea.

A hiki keia i Waiapuka, kahi i malamaia ai o Laieikawai, ike iho
la oia aole he kuleana kupono o keia wahi e nohoi'ai e na'lii. I keia
manawa nae a ka Makaula i hiki ai ilaila, ua nalo mua aku o Waka
ma kahi i hunai'ai o Laieikawai.

I ka manawa nae a ka Makaula e kunana ana, alalia, ike aku la
oia i ka aleale ana o ka wai o ko Waka luu ana aku. Olelo iho la ka
Makaula iloko ona, " He mea kupanaha, aole hoi he makani o keia
lua wai e kuleana ai la hoi ka aleale ana o ka wai, me he mea he
mea e auau ana, a ike ae nei ia'u pee iho nei." A pau ko Waka
manawa ma kahi o Laieikawai, hoi mai la oia; aka, ike ae la keia
maloko o ka wai i keia mea e noho ana maluna iho, emi hope hou
aku la o Waka, no ka mea, ua manao oia o Kahauokapaka, keia mea
ma kae o ka luawai.

68 HAWAIIAN HOMANCE OF l^IEIKAWAI Ietii.ann. «3

AVakn retumed to her foster child, and came back at twiliglit and
spied to discover where the person had gone whom she saw, but there
was the seer sitting in the same phvce as before. So AVaka went back
again.

The seer remained at the edge of the pool, and slept there until
morning. At daybreak, when it was dawn, he arose, saw the sign of
the rainbow above Kukaniloko, forsook this place, journeyed about
Oaliu, fii-st through Koolaupoko; from there to Ewa and Ilonouliuli,
where he saw the rainbow arching over Wahiawa ; ascended Kamaoha,
and there slept over night ; but did not see the sign he sought.

BECKWITH] TEXT AND TRANSLATION 69

Hoi hou aku la o Waka me kana moopuna, a hiki i ka molehulehu
ana, hoomakakiu hou mai la oia me ka manao ua hele aku kela mea
ana i ike ai; aka, aia no ua Makaulanei ma kana walii i noho mua
ai, nolaila, hoi hope hou o Waka.

Ua noho ua Makaula nei ma ke kae o kela lua^-ai, a moe oia
malaila a ao ia po. la kakahiaka ana ae, i ka manawa molehulehu,
ala ae la oia, ike aku la kela i ka pio a ke anuenue i uka o Kukani-
loko, haalele keia ia wahi, kaapuni keia ia Oahu nei, ma Koolaupoko
kona hele mua ana, a ma Kona nei, a mai anei aku hiki ma Ewa; a
hiki keia i Honouliuli, ike aku la ua Makaula nei i ka pio o ke
anuenue i uka o Wahiawa, pii loa aku la oia a hiki i Kamaoha, a
malaila oia i moe ai a ao ia po, aole oia i ike i kana mea i ukali mai ai.

CHAPTER II

When the seer failed to see the sign which he was following he left
Kamaoha, climbed clear to the top of Kaala, and there saw the rain-
bow arching over Molokai. Then the seer left the place and jour-
neyed around Oahu ; a second time he journeyed around in order to
be sure of the sign he was following, for the rainbow acted strangely,
resting now in that place, now in this.

On the day when the seer left Kaala and climbed to the top of
Kuamooakane the rainbow bent again over Molokai, and there rested
the end of the rainbow, covered out of sight with thunderclouds.
Three days he remained on Kuamooakane, thickly veiled in rain
and fog.

On the fourth day he secured a boat to go to Molokai. He went on
board the canoe and had sailed half the distance, when the paddlers
grew vexed because the prophet did nothing but sleep, while the pig
squealed and the cock crowed.

So the paddler in front* signed to the one at the rear to turn the
canoe around and take the seer back as he slept.

The paddlers turned the canoe around and sailed for Oahu. When
the canoe turned back, the seer distrusted this, because the wind blew
in his face; for he knew the direction of the wind when he left Oahu,
and now, thought he. the wind is blowing from the seaward.

Then the seer opened his eyes and the canoe was going back to
Oahu. Then the seer asked himself the reason. But just to see for
himself what the canoe men were doing, he prayed to his god, to
Kuikauweke, to bring a great tempest over the ocean.

As he prayed a great storm came suddenly upon them, and the
paddlers were afraid.

Then they awoke him : " O you fellow asleep, wake up, there ! We
thought perhaps your coming on board would be a good thing for
us. Not so ! The man sleeps as if he were ashore."

"When the seer arose, the canoe was making for Oahu.

Then he asked the paddlers: "What are you doing to me to take
the canoe back again '. "\\1iat have I done?"
70

MOKUNA II

A nele ka Makaula i ka ike i kana mea e iikali nei, haalele keia ia
Kamaoha, hiki keia iluna pono o Kaala, a malaila oia i ike ai e pio
ana ke anuenue i Molokai; nolaila, haalele ka Makaula ia wahi,
kaapuni hou ia Oahu nei; o ka lua ia o kana hiiakai kaapuni ana,
i mea e hiki ai ia ia ke ike maopopo i kana mea e ukali nei, no ka
mea, ua ano e ka hana a ke anuenue, no ka holoholoke ana i keia wahi
keia wahi.

I ka la a ua Makaula nei i haalele ai ia Kaala, hiki mua aku oia
iluna o Kuamooakane, aia hoi e pio ana ke anuenue i Molokai, e ku
ana ka punohu i uhipaaia e na ao hekili, ekolu mau la oia nei ma
Kuamooakane, ua h^^mauia ka uhi paapu a ka ua a me ka noe.

I ka eha o na la oia nei malaila, loaa ia ia he waa e holo ana i
Molokai ; kau aku la oia maluna o ka waa, a holo aku la a like a like

0 ka moana, loaa ka manao ino i na mea waa, no ka mea, ua uluhua
laua i ua Makaula nei no ka hiamoe, a me ka ala a mau ana o kahi
puaa, a o-o-o mau no hoi o kahi moa.

A no keia mea, kunou aku la ka mea mahope o ka waa i ke kanaka
iluna o kuaiako, e hoi hou ka waa i hope, a hoonoho hou i ka Makaula

1 Oahu nei, a ua like ka manao o na mea waa ma ia mea e hoihoi hope
ka waa, e moe ana nae ka Makaula ia manawa.

Hoohuli ae la na mea waa i ka waa i hope a holo i Oahu nei;
ia manawa a ka waa e hoi hope nei, hoohuoi iho la ka Makaula i ka pa
ana a ka makani ma kona papalina, no ka mea, ua maopopo ia ia
kahi a ka makani i pa ai i ka holo ana mai Oahu aku nei manao iho
la oia, ma kai mai ka makani e pa nei.

Nolaila, kaakaa ae la na maka o ka Makaula, aia hoi e hoi hou
ana ka waa i Oahu nei; ia manawa, nalu iho la ka Makaula i ke
kumu o keia hoi hou ana o ka waa. Aka hoi, no ko ianei makemake
e ike maopopo i ka hana a na mea waa, pule aku la oia i kona Akua
ia Kuikauweke, e hooili mai i ka ino nui maluna o ka moana.

Ia ia e pule ana iloko ona iho, hiki koke mai la ka ino nui maluna
o lakou, a pono ole ka manao o na mea waa.

Ia manawa, hoala ae la na mea waa ia ianei, " E keia kanaka e moe
nei ! e ala ae paha oe, kainoa paha he pono kau i kau mai ai maluna
o ko maua waa, aole ka ! oia no ka moe a nei kanaka la o uka."

Alalia, ala ae la ua Makaula nei, e hooiho ana ka waa i Oahu nei.

Alalia, ninau aku la oia i na mea waa, " Heaha iho nei keia hana a
olua ia'u i hoi hope ai ka waa ? A heaha kuu hewa? "

72 HAWAIIAN ROMANCE OF LAIEIKAWAI [etii ANN. M

Tlien the men said: '"We two wearied of your constant sleeping
and tiie pig"s s(|iiealing and tlie cock's crowing; there was such a
noise; from the time we left until now the noise has kept up. You
ought to have taken hold and helped paddle. Not so! Sleep was
the only thing for you I "

The seer said: " You two are wrong, I think, if you say the reason
for your returning to Oahu was my idleness; for I tell you the
trouble was with the man above on the seat, for he sat still and
did nothing."

As he spoke, the seer sprang to the stern of the canoe, took charge
of the steering, and they sailed and came to Haleolono, on Molokai.

When they reached there, lo ! the rainbow arched over Koolau,
as he saw it from Kuamooakane; he left the paddlers, for he wished
to see the sign which he was following.

He went first clear to the top of Waialala, right above Kalaupapa.
Arrived there, he clearly saw the rainbow arching over Malelewaa,
over a sharp ridge difficult to reach ; there, in truth, was Laieikawai
hidden, she and her grandmother, as Kapukaihaoa had commanded
Waka in the vision.

For as the seer was sailing over the ocean, Kapukaihaoa had fore-
knowledge of what the prophet was doing, therefore he told Waka in
a vision to carry Laieikawai away where she could not be found.

After the seer left Waialala he went to Waikolu right below Male-
lewaa. Sure enough, there was the rainbow arching where he could
not go. Then he considered for some time how to reach the place to
see the person he was seeking and offer the sacrifice he had prepared,
but he could not reach it.

On the day when the seer went to Waikolu, the same night, came
the command of Kapukaihaoa to Laieikawai in a dream, and when
she awoke, it was a dream. Then Laieikawai roused her grand-
mother, and the grandmother awoke and asked her grandchild why
she had roused her.

The grandchild said to her : " Kapukaihaoa has come to me in a
dream and said that you should bear me away at once to Hawaii and
make our home in Paliuli ; there we two shall dwell ; so he told me,
and I awoke and wakened you."

As Laieikawai was speaking to her grandmother, the same vision
came to Waka. Then they both arose at dawn and went as they had
both been directed by Kapukaihaoa in a vision.

BECKWiTH] TEXT AND TRANSLATION 73

Alalia, olelo mai la na niea waa, " Ua ululiua maua no kou hiamoe,
a me ka alala man o ko wahi puaa, a me ke kani man a ko wahi
moa, nolaila kulikuli ; mai ka holo ana mai nei no ka ke kulikuli a
hiki i keia manawa, ua pono no la hoi ia, i na la hoi e hoe ana oe,
aole ka, he moe wale iho no ka kau."

I aku la ka Makaula, "Ua hewa oliia i kuu manao; ina o kuu
noho wale ke kiimu o ka hoi hou ana o ka waa o kakou i Oahu,
alalia, ke olelo nei an, ua hewa ka mea iluna o kuaiako, no ka mea,
he noho wale iho no kana, aole ana hana."

Ia lakou e kamailio ana no keia mau mea, lele aku la ka Makaula
mahope o ka waa, a lilo iho la ia ia ka hookele, holo aku la lakou a
kau ma Haleolono i Molokai.

Ia lakou i hiki aku ai malaila, aia hoi, e pio ana ke anuenue i
Koolau, e like me kana ike ana i kona mau la maluna o Kuamoo-
akane, haalele keia i na mea waa, ake aku la oia e ike i kana mea i
ukali mai ai.

Ia hele ana hiki mua keia i Waialala maluna pono ae o Kalau-
papa ; ia ianei malaila, ike maopopo aku la oia e pio ana ke anuenue
iluna o Malelewaa, ma kahi nihinihi hiki ole ke heleia. Aia nae
malaila kahi i hunaia ai o Laieikawai, oia a me kona kupunawahine,
e like me ke kauoha mau a Kapukaihaoa ia Waka ma ka hihio.

No ka mea, i ka Makaula e holo mai ana ma ka moana, ua ike mua
e aku o Kapukaihaoa i ka Makaula, a me kana mau hana, nolaila
oia i olelo mau ai ia Waka ma ka hihio e ahai mua ia Laieikawai
ma kahi hiki ole ke loaa.

I ka Makaula i haalele ai ia Waialala, hiki aku keia ma Waikolu
ilalo pono o Malelewaa, aia nae e pio ana ke anuenue i kahi hiki ole
ia ia ke hele aku; aka, ua noonoo ka Makaula i kekahi manawa, i
wahi e hiki ai e ike i kana mea e ukali nei, a waiho aku i kana
kanaenae i hoomakaukau mua ai, aole nae e hiki.

I keia la a ka Makaula i hiki ai ma Waikolu, ia po iho, hiki mua
ke kauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, a puoho
ae la oia, he moeuhane. Alalia, hoala aku la o Laieikawai i kona
kupunawahine, a aia ae la, ninau aku la ke kupunawahine i kana
moopuna i ke kumu o ka hoala ana.

Hai mai la ka moopuna, " Ua hiki mai o Kapukaihaoa i o'u nei
ma ka moeuhane, e olelo mai ana, e ahai loa oe ia'u i Hawaii a
hoonoho ma Paliuli, a malaila kaua e noho ai, pela mai nei oia ia'u,
a puoho wale ae la wau la, hoala aku la ia oe."

Ia Laieikawai nae e kamailio ana i ke kupunawahine, hiki iho
la ka hihio ma o Waka la, a ua like me ka ka moopuna e olelo
ana, ia manawa, aia ae la laua i ke wanaao a hele aku la e like me
ke kuhikuhi a Kapukaihaoa ia laua ma ka moeuhane.

74 HAWAIIAN ROMANCE OF LAIEIKAWAI (eth ann. 33

They left the phice, went to Keawanui, to the place called Kaleloa,
and there they met a man who was getting his canoe ready to sail for
Lanai. When they met the canoe man, Waka said : " Will you let
us get into the canoe with you, and take us to the place where you
intend to go? "

Said the canoe man : " I will take you both with me in the canoe ;
the only trouble is I have no mate to paddle the canoe."

And as the man spoke this word, " a mate to paddle the canoe,"
Laieikawai drew aside the veil that covered her face because of her
grandmother's wish completely to conceal her grandchild from being
seen by anyone as they went on their way to Paliuli ; but her grand-
child thought otherwise.

AVhen Laieikawai uncovered her face which her grandmother had
concealed, the grandmother shook her head at her grandchild to for-
bid her showing it, lest the grandchild's beauty become thereafter
nothing but a conunon thing.

Xow, as Laieikawai uncovered her face, the canoe man saw that
Laieikawai rivaled in beauty all the daughters of the chiefs round
about Molokai and Lanai. And lo! the man was pierced through'
with longing for the person he had seen.

Therefore, the man entreated the grandmother and said : " Un-
loosen the veil from your grandchild's face, for I see that she is more
beautiful than all the daughters of the chiefs round about Molokai
and Lanai."

The grandmother said : " I do not uncover her because she wishes
to conceal herself."

At this answer of Waka to the paddler's entreaties, Laieikawai
revealed herself fully, for she heard Waka say that she wished to
conceal herself, when she had not wanted to at all.

And when the paddler saw Laieikawai clearly, desire came to him
afresh. Then the thought sprang up within him to go and spread
the news around Molokai of this person whom he longed after.

Then the paddler said to Laieikawai and her companion, " Wliere
are you ! live here in the house ; everything within is yours, not a
single thing is withholden from you in the house ; inside and outside ^''
you two are masters of this place."

When the canoe man had spoken thus, Laieikawai said, " Our host,
shall you be gone long ? for it looks from your charge as if you were
to be away for good."

EECKWiTH] TEXT AND TRANSLATION 75

Haalele laua ia wahi, hiki aku laiia ma Keawanui, kahi i kapaia
o Kaleloa, a malaila laua i halawai ai me ke kanaka e hooma-
kaukaii ana i ka waa e holo ai i Lanai. La laua i halawai aku ai
me ka niea waa, olelo aku la o Waka, " E ae anei oe ia maua e kau pu
aku me oe ma ko waa, a holo aku i kau wahi i manao ai e holo? "

Olelo mai la ka niea waa. '' Ke ae nei wau e kau pu olua me a'u
ma ka waa, aka hookahi no hewa, o ko'u kokoolua ole e hiki ai ka
waa."

Ia manawa a ka mea waa i hoojjuka ai i keia olelo " i kokoolua "
hoewaa, wehe ae la o Laieikawai i kona mau maka i uhiia i ka aahu
kapa, mamuli o ka makemake o ke kupunawahine e huna loa i kana
moopuna me ka ike oleia mai e na mea e ae a hiki i ko laua hiki ana
i Paliuli, aka, aole pela ko ka moopuna manao.

I ka manawa nae a Laieikawai i hoike ai i kona mau maka mai
kona hunaia ana e kona kupunawahine, luliluli ae la ke poo o ke
kupunawahine, aole a hoike kana moopuna ia ia iho, no ka mea, e
lilo auanei ka nani o kana moopuna i mea pakuwa wale.

I ka manawa nae a Laieikawai i wehe ae ai i kona mau maka,
ike aku la ka mea waa i ka oi kelakela o ko Laieikawai helehelena
mamua o na kaikamahine kaukaualii o Molokai a puni, a me Lanai.
Aia hoi, ua hookuiia mai ka mea waa e kona iini nui no kana mea e
ike nei.

A no keia mea, noi aku la ka mea waa i ke kupunawahine, me ka
olelo aku, "E kuu loa ae oe i na maka o ko moopuna mai kona
hoopulouia ana, no ka mea, ke ike nei wau ua oi aku ka maikai o kau
milimili, mamua o na kaikamahine kaukaualii o Molokai nei a me
Lanai."

I mai la ke kupunawahine, "Aole e hiki ia'u ke wehe ae ia ia, no ka
mea, o kona makemake no ka huna ia ia iho."

A no keia olelo a Waka i ka mea waa mamuli o kana noi, alalia,
hoike pau loa ae la o Laieikawai ia ia mai kona hunaia ana, no ka
mea, ua lohe aku la o Laieikawai i ka olelo a kona kupunawahine, o
Laieikawai no ka makemake e huna ia ia; aka, ua makemake ole
keia e huna.

A no ka ike maopopo loa ana aku o ka mea waa ia Laieikawai, alalia,
he nuhou ia i ka mea waa. Alaila, kupu ae la ka manao ano e iloko
ona, e hele e hookaulana ia Molokai apuni, no keia mea ana e iini nei.

Alaila, olelo aku la ua mea waa nei ia Laieikawai ma, "Auhea
olua, e noho olua i ka hale nei, na olua na mea a pau oloko, aole
kekahi mea e koe o ka hale nei ia olua, o olua maloko a mawaho o
keia wahi."

A no ka hoopuka ana o ka mea waa i keia olelo, alaila, olelo aku
la o Laieikawai, "E ke kamaaina o maua, e hele loa ana anei oe?
No ka mea, ke ike lea nei maua i kou kauoha honua ana, me he mea
la e hele loa ana oe?"

76 HAWAIIAN ROMANCE OF I^IKIKAWAI [Bxn.ANN. 33

Said tho host, "O liiuighter, not so; I shall not forsake you; but I
must look for a mate to paddle you both to Lanai."

And at these words, Waka said to tlieir host, " If that is the reason
for your going away, leaving us in charge of everything in your
house, then let me say, we can help you paddle."

The man was dis|)li'a.sod at these words of Waka to him.

He said to tho strangers, " Let me not think of asking you to puddle
the canoe; for I hold you to be persons of importance."

Now it was not the man's intention to look for a mate to paddle
the canoe with him, but as he had already determined, so now he
vowed within him to go and spread around Molokai the news about
Laieikawui.

When they had done speaking the paddler left them and went away
as he had vowed.

As he went he came first to Kaluaaha and slept at Halawa, and
here and on the way there he proclaimed, as he had vowed, th& beauty
of Laieikawai.

The next day, in the morning, he found a canoe sailing to Kalau-
papa, got on board and went first to Pelekunu and Wailau; after-
wards he came to Waikolu, where the seer was staying.

When he got to Waikolu the seer had already gone to Kalaupapa,
but this man only stayed to spread the news of Laieika^ai's arrival.

When he reached Kalaupapa, behold ! a company had assembled for
boxing; he stood outside the crowd and cried with a loud voice :^^
" O ye men of the people, husbandmen, laborers, tillers of the soil ; O
ye chiefs, priests, soothsayers, all men of rank in the household of the
chief! All manner of men have I beheld on my way hither; I have
seen the high and the low, men and women; low chiefs, the kau-
kaualii, men and women; high chiefs, the niaupio, and the ohi; but
never have I beheld anyone to compare with this one whom I have
seen ; and I declare to you that she is more beautiful than any of the
daughters of the chiefs on Molokai or even in this assembly."

Now when he shouted, he could not be heard, for his voice was
smothei-ed in the clamor of the crowd and the noise of the onset.

And wishing lus words to be heard aright, he advanced into the
midst of the throng, stood before the assembly, and held up the
border of his garment and repeated the words he had just spoken.

MCKWiTH] TEXT AND TRANSLATION 77

I aku la ke kamaaina, '* E ke kaikamahine, aole pela, aole an e
haalele ana ia oula; aka, i manao ae nei an e hull i kokoolua no\i e
hoe aku ai ia olua a pae i Lanai."

A no keia olelo a ka niea waa, i aku la o Waka i ke kamaaina o
laua nei, " Ina o ke kumu ia o kou hele ana i kauoha honua ai oe i
na mea a pau o kou hale ia maua; alalia, ke i aku nei wau, he hiki
ia maua ke kokua ia oe ma ka hoe ana."

A ike ka mea waa he mea kaumaha keia olelo a Waka imua ona.

Olelo aku la oia imua o na malahini, "Aole o'u manao e hoounauna
aku ia olua e kokua mai ia'u ma ka hoe pu ana i ka waa, no ka mea,
he mea nui olua na'u."

Aka, aole pela ka manao o ka mea waa e hull i kokoolua hoe waa
pu me ia, no ka mea, ua hooholo mua oia i kana olelo hooholo iloko
ona, e hele e kukala aku ia Laieikawai apuni o Molokai.

A pau ke kamailio ana a lakou i keia mau olelo, haalele iho la ka
mea waa ia laua nei, a hele aku la e like me ka olelo hooholo mua
iloko ona.

Ia hele ana, ma Kaluaaha kona hiki mua ana, a moe aku oia i
Halawa, a ma keia hele ana a ia nei, ua kukala aku oia i ka maikai o
Laieikawai e like me kona manao paa.

A ma kekahi la ae, i ke kakahiaka nui, loaa ia ia ka waa e holo ana
i Kalaupapa, kau aku la oia maluna o ka waa, hiki mua oia i Pele-
kunu, a me Wailau, a mahope hiki i Waikolu kahi a ka Makaula e
noho ana.

Ia ia nae i hiki aku ai i Waikolu, ua hala mua aku ua Makaula
nei i Kalaupapa, aka, o ka hana mau a ua wahi kanaka nei, ke
kukala hele no Laieikawai.

A hiki keia i Kalaupapa, aia hoi, he aha mokomoko e akoakoa ana
ku aku la oia mawaho o ka aha, a kahea aku la me ka leo nui, " E ka
hu, e na makaainana, e ka lopakuakea, lopahoopiliwale, e na'lii, na
Kahuna, na kilo, na aialo, ua ike au i na mea a pau ma keia hele ana
mai nei a'u, ua ike i na mea nui, na mea liilii, na kane, na wahine, na
kaukaualii kane, na kaukaualii wahine, ka niaupio, ke ohi, aole wau i
ike i kekahi oi o lakou e like me ka'u mea i ike ai, a ke olelo nei au,
oia ka oi mamua o na kaikamahine kaukaualii o Molokai nei apuni,
a me keia aha no hoi."

Ia manawa nae a ia nei e kahea nei, aole i lohe pono mai ka aha,
no ka mea, ua uhiia kona leo e ka haukamumu leo o ka aha, a me ka
nene no ka hoouka kaua.

A no ko ianei manao i lohe ponoia mai kana olelo, oi pono
loa aku la ia iwaena o ke anaina, ku iho la oia imua o ka aha, a
kuehu ae la oia i ka lepa o kona aahu, a hai hou ae la i ka olelo ana
i olelo mua ai.

78 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktu.ann. 83

Now the high chief of Moloiiai heard his voice phiinly, so the chief
quieted the crowd and listened to wliat the stranger was shouting
about, for as he looked at the man he saw that his face was full of
joy and gladness.

At the chief's conunand the man was summoned before the chief
and he asked, " What news do you proclaim aloud with glad face be-
fore the assembly ? "

Then the man told why he shouted and why his face was glad in
the presence of the chief: ''In the early morning yesterday, while I
was worlcing over the canoe, intending to sail to Lanai, a certain
woman came with her daughter, but I could not see plainly the
daughter's face. But while we were talking the girl unveiled her
face. Behold ! I saw a girl of incomparable beauty who rivaled all
the daughters of the chiefs of Molokai."

When the chief heard these words he said, " If she is as good look-
ing as my daughter, then she is beautiful indeed."

At this saying of the chief, the man begged that the chiefess be
shown to him, and Kaulaailehua, the daughter of the chief, was
brought thither. Said the man, " Your daughter must be in four
points more beautiful than she is to compare with that other."

Keplied the chief, •' She must be beautiful indeed that you scorn
our beauty here, who is the handsomest girl in Molokai."

Then the man said fearlessly to the chief, " Of my judgment of
beauty I can speak with confidence." '-

As the man was talking with the chief, the seer remained listening
to the conversation; it just came to him that this was the one whom
he was seeking.

So the seer moved slowly toward him, got near, and seized the man
by the arm, and drew him quietly after him.

WTien they were alone, the seer asked the man directly, " Did you
know that girl before about whom you were telling the chief?"

The man denied it and said, "No; I had never seen her before;
this was the very first time ; she was a stranger to me."

So the seer thought that this must be the person he was seeking,
and he questioned the man closely where they were living, and the
man told him exactly.

After the talk, he took everything that he had prepared for sacri-
fice when they should meet and departed.

BECKWITH) TEXT AND TRANSLATION 79

Iloko o keia manawa, lohe pono loa aku la ke Alii nui o Molokai
i keia leo, alalia hooki ae la ke alii i ka aha, i loheia aku ai ka olelo
a keia kanaka malahini e kuhea nei ; no ka mea, iloko o ko ke alii ike
ana aku i ua walii kanaka nei, ua hoopihaia kona mau maka i ka
olioli, me ke ano pihoihoi.

Kaheaia aku la ua wahi kanaka nei mamuli o ke kauoha a ke alii,
a hele mai la imua o ke alii, a ninau aku la, " Heaha kou mea e nui nei
kou leo imua o ka aha, me ka maka olioli?"

Alalia, hai mai la keia i ke kumu o kona kahea ana, a me kona
olioli imua o ke alii. "Ma ke kakahiakanui o ka la i nehinei, e
lawelawe ana wan i ka waa no ka manao e holo i Lanai, hoea mai
ana keia wahine me ke kaikamahine, aole nae au i ike lea i ke ano o ua
kaikamahine la. Aka, iloko o ko maua wa kamailio, hoopuka mai la
ke kaikamahine i kona mau maka mai kona hunaia ana, aia hoi, ike
aku la wau he kaikamahine maikai, i oi aku mamua o na kaikamahine
alii o Molokai nei."

A lohe ke alii i keia olelo, ninau aku la, " Ina ua like kona maikai
me kuu kaikamahine nei la, alalia, ua nani io."

A no keia ninau a ke alii, noi aku la ua wahi kanaka nei e hoikeia
mai ke kaikamahine alii imua ona, a laweia mai la o Kaulaailehua ke
kaikamahine a ke alii.

I aku la ua wahi kanaka nei, " E ke alii ! oianei la, eha kikoo i koe
o ko iala maikai ia ianei, alalia, like aku me keia." I mai la ke alii,
" E ! nani io aku la, ke hoole ae nei oe i ka makou maikai e ike nei,
no ka mea, o ko Molokai oi no keia."

Alalia, olelo aku la kahi kanaka i ke alii me ka wiwo ole, " No ko'u
ike i ka maikai, ko'u mea no ia i olelo kaena ai."

Ia manawa a kahi kanaka e kamailio ana me ke alii, e noho ana ka
Makaula ia manawa e hoolohe ana i ke ano o ke kamailio ana, aka, ua
haupu honua ae ka Makaula, me he mea la o kana mea e ukali nei.

A no keia mea, neenee loa aku la ka Makaula a kokoke, paa aku
la ma ka lima o kahi kanaka, a huki main aku la ia ia.

Ia laua ma kahi kaawale, ninau pono aku la ka Makaula i ua wahi
kanaka nei, "Ua ike no anei oe i keia kaikamahine mamua au e
kamailio nei i ke alii?"

Hoole aku la ua wahi kanaka nei, me ka i aku, "Aole au i ike
mamua, akahi no wau a ike, a he mea malahini ia i ko'u mau maka."

A no keia mea, manao ae la ka Makaula, o kana mea i imi mai ai,
me ka ninau pono aku i kahi i noho ai, a hai ponoia mai la.

A pau ka laua kamailio ana, lawe ae la oia i na mea ana i hooma-
kaukau ai i mohai no ka manawa e halawai aku ai, a hele aku la.

CHAPTER III

When the seer set out after meeting that man, he went first up
Kawehi ; there he saw the rainbow arching over the phice which the
man had described to him; so he was sure that this was the person
he was following.

He went to Kaamola, the district adjoining Keawanui, where
Laieikawai and her companion were awaiting the paddler. By this
time it was very dark ; he could not see the sign he saw from Kawela ;
but the seer slept there that night, thinking that at daybreak he
would see the person he was seeking.

That night, while the seer was sleeping at Kaamola, then came
the command of Kapukaihaoa to Laieikawai in a dream, just as he
had directed them at Malelewaa.

At dawn they found a canoe sailing to Lanai, got on board, and
went and lived for some time at Maunalei.

After Laieikawai and her companion had left Kalaeloa, at day-
break, the seer arose and saw that clouds and falling rain obscured
the sea between Molokai and Lanai with a thick veil of fog and mist.

Three days the veil of mist hid the sea, and on the fourth day of
the seer's stay at Kaamola, in the very early morning, he saw an end
of the rainbow standing right above Maunalei. Now the seer re-
gretted deeply not finding the person he was seeking; nevertheless
he was not discouraged into dropping the quest.

About 10 days passed at Molokai before he saw the end of the
rainbow standing over Haleakala; he left Molokai, went first to
Haleakala, to the fire pit, but did not see the person he was seeking.

When the seer reached there, he looked toward Hawaii; the land
was veiled thick in cloud and mist. He left the place, went to
Kauwiki, and there built a place of worship ^^ to call upon his god
as the only one to guide him to the person he was seeking.

Wherever the seer stopped in his journeying he directed the people,
if they found the person he was following, to search him out wher-
ever he might be.

At the end of the days of consecration of the temple, while the seer
was at Kauwiki, near the night of the gods Kane and Lono,^* the
land of Hawaii cleared and he saw to the summit of the mountains.
60

MOKUXA III

la hele ana o ka Makaula mahope iho o ko laua halawai ana me
kahi kanaka, hiki mua keia iluna o Kawela; nana aku la oia, e pio
ana ke anuenue i kahi a iia wahi kanaka nei i olelo ai ia ia; alalia,
hoomaopopo lea iho la ka Makaula o kana mea no e ukali nei.

A hiki keia i Kaamola ka aina e pili pu la me Keawanui, kahi
hoi a Laieikawai ma e kali nei i ka mea waa, ia manawa, ua poeleele
loa iho la, ua hiki ole ia ia ke ike aku i ka mea ana i ike ai iluna o
Kawela, aka, ua moe ka Makaula malaila ia po, me ka manao i
kakahiaka e ike ai i kana mea e imi nei.

I keia po a ka Makaula e moe la i Kaamola, aia hoi, ua hiki ka
olelo kauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, e like
me ke kuhikuhi ia laua iloko o ko laua mau la ma Malelewaa.

Ia wanaao ana ae, loaa ia laua ka waa e holo ai i Lanai, a kau
laua malaila a holo aku la, a ma Maunalei ko laua wahi i noho ai
i kekahi mau la.

Ia Laieikawai ma i haalele ai ia Kalaeloa ia kakahiaka, ala ae
la ka Makaula, e ku ana ka punohu i ka moana, a me ka ua koko,
aia nae, ua uhi paapuia ka moana i ka noe a me ke awa, mawaena
o Molokai, a me Lanai.

Ekolu mau la o ka uhi paapu ana o keia noe i ka moana, a i ka
eha o ko ka Makaula mau la ma Kaamola, i ke kakahiaka nui, ike
aku la oia e ku ana ka onohi iluna pono o Maunalei; aka, ua nui
loa ka minamina o ka Makaula no ke halawai ole me kana mea e
imi nei, aole nae oia i pauaho a hooki i kona manaopaa.

Ua aneane e hala na la he umi ia ia ma Molokai, ike hou aku la
oia e ku ana ka punohu iluna o Haleakala; haalele keia ia Molokai,
hiki mua oia iluna o Haleakala ma keia lua pele, aole nae oia i ike
i kana mea e imi nei.

I ua Makaula nei nae i hiki ai malaila, ike aku la oia ia Hawaii,
ua uhi paapuia ka aina i ka ohu, a me ka noe. A haalele keia ia
wahi. hiki keia i Kauwiki, a malaila oia i kukulu ai i wahi heiau,
kahi hoi e hoomana ai i kona Aku, ka mea hiki ke kuhikuhi i kana
mea e imi nei.

I ua Makaula nei e kaapuni ana ma na wahi a pau ana i kipa
aku ai, ua kauoha mua aku ka Makaula, i na e loaa kana mea e imi
nei, alalia, e hull aku ia ia ma kahi e loaa ai.

A pau ke kapu heiau a ua Makaula nei ma Kauwiki, i na po o
Kane, a me Lono paha, alalia, ike maopopoia aku la ke kalae ana
o ka aina a puni o Hawaii, a ua waiho pono mai na kuahiwi.
60604— l.S 11 81

{GZZ^Z

Oa HAWAIIAN ROMANCE OF LAIEIKAVVAI [bth anh. »«

Many days the seer remained at Kauwiki, nearly a year or more,
but he never saw the sign he liad followed thither.

One day in June, during the first days of the month, very early
in the morning, he caught a glimpse of sometiiing like a rainbow at
Koolau on Hawaii; he grew exoiteil, his pulse k^at (juickly, but he
waited long and patiently to see what the rainbow was doing. The
whole month passed in i)atient waiting; and in the next month, on
the second day of the month, in the evening, before the sun had gone
down, he entered the place of worship prepared for his god and
prayed.

As he prayed, in the midst of the place appeared to the seer the
spirit forms'^ of Laieikawai and her grandmother; so he left off
praj'ing, nor did those spirits leave him as long as it was light.

That night, in his sleep, his god came to him in a vision and said ;
" I have seen the i)ains and the patience with which you have striven
to find AVaka's grandchild, thinking to gain honor through her grand-
child. Your prayers have moved me to show you that Laieikawai
dwells between Puna and Hilo in the midst of the forest, in a house
made of the yellow feathers of the oo bird '"; therefore, to-tomorrow,
rise and go."

He awoke from sleep; it was only a dream, so he doubted and
did not sleep the rest of the night until morning.

And when it was day, in the early morning, as he was on Kauwiki.
he saw the flapping of the sail of a canoe down at Kaihalulu. He
ran quickly and came to the landing, and asked the man where the
boat was going. The man said, " It is going to Hawaii "; thereupon
he entreated the man to take him, and the latter consented.

The seer returned up Kauwiki and brought his luggage, the things
he had got ready for sacrifice.

When he reached the shore he first made a bargain with them.
" You paddlers, tell me what you expect of me on this trip ; what-
ever you demand, I will accede to ; for I was not well treated by the
men who brought me here from Oahu, so I will first make a bargain
with you men, lest j'ou should be like them."

The men promised to do nothing amiss on this trip, and the talk
ended; he boarded the canoe and set out.

On the way they landed first at Mahukona in Kohala, slept there
that night, and in the morning the seer left the paddlers, ascended
to Lamaloloa, and entered the temple of Pahauna,^^ an ancient temple
belonging to olden times and preserved until to-day.

EECKWITH] TEXT AND TRANSLATION 83

Ua nui no na la o ka Makaula ma Kaiiwiki. aneane makahiki a oi
ae paha, aole nae oia i ike iki i ka hoailona man ana e ukali nei.

I kekahi la, i ka malama o Kaaona, i na Kii, i ka manawa kaka-
hiaka nui, ike aweawea aku la oia he wahi onohi ma Koolau, o Hawaii ;
ia manawa, puiwa koke ae la oia me ka lele o kona oili me ka maikai
ole o kona noonoo ana ; aka, ua kali loihi no oia me ka lioomanawanui
a maopopo lea ka liana a kela wahi onohi ; a pan ia malama okoa
i ka hoomanawanuiia eia. a i kekahi malama ae, i ka la o Kukahi,
i ke ahiahi, mamna o ka napoo ana o ka la, komo aku la oia iloko o
kona wahi heiau, kahi i hoomakaukau ai no kona Akua, a pule aku
la oia.

Ia ia e pule ana. a i ka waenakonu o ka manawa, ku mai la imua
o ua Makaula nei ke kahoaka o Laieikawai, a me kona kupunawahine;
a no keia mea, hooniau aku la oia i ka pule ana, aole nae i haalele
kela kahoaka ia ia a hiki i ka maamaama ana.

Ia po iho, iloko o kona manawa hiamoe, halawai mai la kona
Akua me ia ma ka hihio, i mai la, "Ua ike au i kou luhi, a me
kou hoomanawanui ana, me ke ake e loaa ia oe ka moopuna a
Waka, me kou manao hoi e loaa kou pomaikai no kana moopuna
mai. Iloko o kau pule ana, ua hiki ia'u ke kuhikuhi, e loaa no o
Laieikawai ia oe, mawaena o Puna, a me Hilo, iloko o ka ululaau,
e noho ana iloko o ka hale i uhiia i na hulu melemele o ka Oo,
nolaila, apopo e ku oe a hele."

Puoho ae la oia mai ka hiamoe, aia ka he hihio, a no keui mea,
pono ole iho la kona manao, aole e hiki ia ia ke moe ia po a ao.

Ia po a ao ae i ke kakahiaka nui, ia ia maluna o Kauwiki, ike
aku la oia i ke kilepalepa a ka pea o ka waa ilalo o Kaihalulu;
holo wikiwiki aku la oia a hiki i ke awa, ninau aku la i kahi a
keia waa e holo ai, haiia mai la, " E holo ana i Hawaii," a noi aku
la oia e kau pu me lakou ma ka waa, a aeia mai la oia pu me lakou.

Hoi hou aku la ka Makaula iluna o Kauwiki, e lawe mai i kana
mau wahi ukana, na mea ana i hoomakaukau ai i kanaenae.

Ia manawa, aia nei i hiki ai i ka waa, hai mua aku la oia i kona
manao i na mea waa, " E na mea waa, e hai mai oukou i ka'u hana
ma keia holo ana o kakou; ma ka oukou mea e olelo mai ai, malaila
wau e hoolohe ai, no ka mea, he kanaka wau i hana pono oleia e
na mea waa i ko'u holo ana mai Oahu mai, nolaila wau e hai mua
aku nei ia oukou e na mea waa, malia o like oukou me laua."

A no keia olelo a ka Makaula, olelo mai la na mea waa, aole e
hanaia kekahi, mea pono ole ma ia holo ana o lakou ; a pau keia mau
mea kau lakou ma ka waa a holo aku la.

Ma ia holo ana hiki mua lakou i Mahukona, ma Kohala, moe malaila
ia po, a i ke kakahiaka ana ae, haalele ka Makaula i na mea waa, pii
aku la oia a hiki i Lamaloloa, a komo aku la i Pahauna ka heiau, he
heiau kahiko kela mai ka po mai, a hiki i keia manawa.

84 HAWAIIAN ROMANCE OF LAIEIKAWAI (ktuann. S3

Mmiiv (lays hf iviiiaiiu'il tliiTf williuiit seeing the sign he sought;
l>iit in liis ciiiiraKer as soer he continued praying to his god as when
he was on Kauwiki, and in answer to the seer's prayer, he iuul again
the same sign tliat was shown to him on Kauwiki.

At tliis, lie h>ft tile phice and traversed Hawaii, starting from
Ilaiuakua, and the journey his(ed until tlie little pig he started
witii had grown too l)ig to be carried.

Having arrived a( Ilamakiia, he dwelt in the AVaipio Valley at (he
temple of Pakaalana but did not stay there long.

The seer left that jdaee, went to Laupahoehoe, and thence to
Kaiwilahilahi, and there remained some years.

(Here we will leave the story of the seer's searcii. It will be well
to tell of the return of Kauakahialii to Kauai with Kailiokalauoke-
koa.'* As we know, Laieikawai is at Paliuli.)

In the first part of the story we saw that Kapukaihaoa commanded
Waka in a dream to take Laieikawai to Paliuli, as the seer saw.

The command was carried out. Laieikawai dwelt at Paliuli until
she was grown to maidenhood.

When Kauakahialii and Kailiokalauokekoa returned to Kauai
after their meeting with the " beauty of Paliuli " there were gathered
together the high chiefs, the low chiefs, and the country ai'istocracy
as well, to see the strangers who came with Kailiokalauokekoa's
party. Aiwohikupua came with the rest of I he chiefs to wail for the
strangers.

After the wailing the chiefs asked Kauakahialii, " How did your
journey go after your marriage with Kailiokalauokekoa?"

Then Kauakahialii told of his journey as follows: "Seeking hence
after the love of woman, I traversed Oahu and Maui, but found no
other woman to compare with this Kailiokalauokekoa here. I went
to Hawaii, traveled all about the island, touched first at Kohala,
went on to Kona, Kau, and came to Keaau, in Puna, and there I tar-
ried, and there I met another woman surpassingly beautiful, moi'e so
than this woman here (Kailiokalauokekoa), more than all the beauties
of this whole group of islands."

During this speech Aiwohikupua seemed to see before him the
lovely form of that woman.

BECKWiTH] TEXT AND TRANSLATION 85

Ua nui loa na la ona malaila o ka noho ana, aole nae oia i ike i
kana mea e imi ai ; aka, ma kona ano Makaula, hoomau aku la oia i
ka pule i ke Akua, e like me kona man la ma Kauwiki, a no ka pule
hoomau a ua Makaula nei, ua looa hou ia ia ke kuhikuhi ana e like
me kela hoike ia ia ma Kauwiki.

A no keia mea, haalele oia ia wahi, kaaliele aku la oia ia Hawaii;
ma Hamakua kona liiki mua ana, oi hele aku oia mai ka manawa
uuku o kahi puaa a nui loa, a na ka puaa no e hele.

Ia ia i hiki ai i Hamakua, malalo o Waipio kona wahi i noho ai
ma Pakaalana, aole nae he nui kona mau la malaila.

Haalele ka Makaula ia wahi, hiki aku oia i Laupahoehoe, a malaila
aku a hiki i Kaiwilahilahi, a malaila oia i noho ai he mau makahiki.

(Maanei, e waiho kakou i ka moolelo no pa imi ana o ka Makaula.
Pono e kamailio no ka hoi ana o Kauakahialii, i Kauai, me Kailio-
kalauokekoa; i ike ai kakou, aia o Laieikawai i Paliiili.)

Ma na Helu mua o keia Kaao, ua ike kakou na Kapukaihaoa i
kauoha ia Waka ma ka moeuhane e hoihoi ia Laieikawai i Paliuli,
mamuli o ka ike a ka Makaula.

Ua hookoia no nae e like me ke kauoha, ua noho o Laieikawai ma
Paliuli, a hiki i kona hookanakamakua ana.

Ia Kauakahialii, laua o Kailiokalauokekoa i hoi ai i Kauai,
mahope iho o ko laua halawai ana me ka Olali o Paliuli (Laieika-
wai), a hiki lakou i Kauai, mauka o Pihanakalani, kui aku la ka lono
ia Kauai a puni ; akoakoa mai la na'lii, na kaukaualii, a me na makaai-
nana a pan e ike i ka puka malahini ana aku o Kailiokalaokekoa ma,
e like me ka mea mau ; o Aiwohikupua nae kekahi oia poe Alii i
akoakoa pu mai ma keia aha uwe o na malihini.

A pan ka uwe ana a lakou, ninau aku la na'lii ia Kauakahialii
" Pehea kau hele ana aku nei mamuli o kou hoaa'ia ianei?" (Kailio-
kalauokekoa. )

Alalia, hai aku la o Kauakahialii i kona hele ana, penei: "I ko'u
hele ana mai anei aku mamuli o ke aloha o ka wahine, a puni Oahu, a
me Maui, aole i loaa ia'u kekahi wahine e like me Kailiokalauokekoa
nei ; a hiki au i Hawaii, kaapuni wau ia mokupuni. Ma Kohala kuu
hiki mua ana. Kaahele au ma Kona, Kau, a hiki au i Keaau, a ma
Puna, a malaila wau i noho ai, a malaila wau i halawai ai me kekahi
wahine maikai i oi alcu mamua o ianei (Kailiokalaukekoa). A o ka
oi no hoi ia mamua o na wahine maikai o keia mau mokupuni a pau."

Iloko o keia olelo ana a Kauakahialii, hoomaopopo loa mai la o
Aiwohikupua i ka helehelena maikai o ua wahine nei.

86 HAWAIIAN ROMANCE OF lAIEIKAWAI |kiii ann. 33

Then Siutl Knuakahialii: "On the first iiiglit that she met my man
she told him at what time she would reach the place where we were
staying and the signs of her coming, for my man told her I was to
bo her husband and entreated her to come down with him; but she
?aid: '(ui back to this ward of yours who is to be my husband and
tell him this night I will come. When rings the note of the oo bird
I am not in that sound, or the al<da, I am not in that sound; when
rings the note of the eUpaio then am I making ready to descend;
when the note of the apapane sounds, then am I without the door of
my house; if you hear the note of the iiwipolena,'^ then am I without
your ward's house; seek me, you two, and find me without; that is
your ward's chance to meet me.' So my man told me.

"When the night came that she had promised she did not come;
we waited until morning; she did not come; only the birds sang. I
thought my man had lied. Kailiokalauokekoa and her friends were
spending the night at Punahoa with friends. Thinking my man
had lied, I ordered the executioner to bind ropes about him; but he
had left me for the uplands of Paliuli to ask the woman why she
had not come down that night and to tell her he was to die.

" When he had told Laieikawai all these things the woman said
to him, ' You return, and to-night I will come as I promised the night
before, so will I surely do.'

" That night, the night on which the woman was expected, Kailio-
kalauokekoa's party had returned and she was recounting her adven-
tures, when just at the edge of the evening rang the note of the oo;
at 9 in the evening rang the note of the alala; at midnight rang the
note of the elepaw; at dawn rang the note of the apapane; and at the
first streak of light rang the note of the iiivipolena; as soon as it
sounded there fell the shadow of a figure at the door of the house.
Behold ! the room was thick with mist, and when it passed away she
lay resting on the wings of birds in all her beauty."

At these words of Kauakahialii to the chiefs, all the body of
Aiwohikupua pricked with desire, and he asked, "WTiat was the
woman's name ? ''

They told him it was Laieikawai, and such was Aiwohikupua's
longing for the woman of whom Kauakahialii spoke that he thought
to make her his wife, but he wondered who this woman might be.
Then he said to Kauakahialii : " I marvel what this woman may be,
for I am a man who has made the whole circuit of the islands, but I
never saw any woman resting on the wings of birds. It may be she
is come hither from the borders of Tahiti, from within Moaula-
nuiakea." '"

BECK WITH] TEXT AND TBANSLATION 87

Alalia, hal aku la o Kauakahialii, " I ka po mua, mahope iho o ko
laua halawai ana me kuu wahi kahu nei, hai mai la oia i kona manawa
e hiki mai ai i kahi o ko makou wahi e noho ana, a hai mai la no
hoi oia i na hoailona o kona hiki ana mai; no ka mea, ua oleic aku
kuu wahi kahu nei i kane au na ua wahine nei, me ke koi aku no hoi
e iho pu mai laua me ua wahi kahu nei o'u, aka, ua hai mai kela i
kana olelo, 'E hoi oe a ko hanai, kuu kane hoi au e olelo mai nei,
olelo aku oe ia ia, a keia po wau hiki aku, ina e kani aku ka leo o
ka Ao, aole wau iloko oia leo; a kani aku ka leo o ka Alala, aole no
wau iloko oia leo ; i na e kani aku ka leo o ka Elepaio, hoomakaukau
wau no ka iho aku ; a i kani aku ka leo o ka Apapane, alalia, ua puka
wau mawaho o kuu hale nei; hoolohe mai auanei oe a i kani aku ka
leo o ka liwipolena, alalia, aia wau mawaho o ka hale o ko hanai;
imi ae olua a loaa wau mawaho, oia kuu manawa e launa ai me ko
hanai.' Pela mai ka olelo ua wahi kahu nei o'u.

"I ka po hoi ana e kauoha nei, aole i hiki ae, o i kali aku makou
a ao ia po, aole i hiki ae; o na manu wale no kai kani mai, manao
iho la wau he wahahee na kuu wahi kahu ; i Punahoa nae lakou nei
(Kailiokalauokekoa ma) kahi i moe ai me na aikane. No kuu manao
he wahahee na 'kuu wahi kahu, nolaila, kauoha ae ana wau i ka
Ilamuku e hoopaa i ke kaula ; aka, ua hala e ua wahi kahu nei o'u i
uka o Paliuli, e ninau aku i ua wahine nei i ke kumu o kona hiki ole
ana i kai ia po, me ka hai aku no hoi e make ana ia.

"A pau kana olelo ana ia Laieikawai i keia mau mea, i mai la ka
wahine i ua wahi kahu nei o'u, ' E hoi oe, a ma keia po hiki aku au, e
like me ka'u kauoha ia oe i ka po mua, pela no wau e hiki aku ai.'

" la po iho, oia ka po e hiki mai ai ua wahine nei, ua puka mua ae
lakou nei (Kailiokalauokekoa ma) i ke ao, i ua po nei e kaao ana
no o ianei ia makou, i ke kihi o ke ahiahi, kani ana ka leo o ka Ao ;
i ka pili o ke ahiahi, kani ana ka leo o ka Alala; i ke kau, kani ka
leo o ka Elepaio; i ka pili o ke ao, kani ana ka leo o ka Apapane;
a i ka owehewhe ana o ke alaula, kani ana ka leo o ka liwipolena;
ia kani ana no hoi, malu ana ke aka ma ka puka o ka hale, aia hoi.
ua paa oloko i ka noe, a i ka mao ana ae, e kau mai ana kela iluna
o ka eheu o na manu. me kona nani nui."

A no keia olelo a Kauakahialii imua o na'lii, ua hookuiia mai ko
Aiwohikupua kino okoa e ka iini nui, me ka ninau aku, " Owai ka
inoa oia wahine ? "

Haiia aku la oia o Laieikawai; a no ka iini nui o Aiwohikupua i
keia mea a Kauakahialii e olelo nei, manao iho la ia e kii i wahine
mare nana, aka, ua haohao o Aiwohikupua no keia wahine. Nolaila,
hai aku oia i kana olelo imua o Kauakahialii, " Ke haohao nei wau i
keia wahine, no ka mea, owau ka mea nana i kaapuni keia mau
mokupimi, aole wau i ike i kekahi wahine e kau mai iluna o ka
eheu o na manu; me he mea la no kukulu o Tahiti mai ia wahine,
noloko o Moaulanuiakea."

bS HAWAIIAN ROMANCE OF LAIEIKAWAI Ikth. ann. 83

Since Aiwdhikiipua tluuiglit Laieikawai must be from Moaiilamii-
akea, he ck'termineil to got her for liis wife. For before lie hatl heard
all this story Aiwohikupua had vowed not to take any woman of
these ishinds to wife; he said that he wanted a woman of Moaula-
nuiakea.

The chiefs' reception was ended and tlie accustomed ceremonies
on the arrival of strangers performed. And soon after those days
Aiwohikupua took Kauakahialii's man to minister in his pre.sence,
thinking that this man would be the means to attain his desire.

Therefore Aiwohikupua exalted this man to be head over all things,
over all the chief's land, over all the men, chiefs, and common people,
as his chief counsellor.

As this man became great, jealous grew the former favorites of
Aiwohikupua, but this was nothing to the chief.

BECKWITH] TEXT AND TRANSLATION 89

No ka nianao o Aiwohikupiia no Moaulanuiakea, o Laieikawai, oia
kona mea i manao ai e kii i wahine nana. No ke mea, manua akii
o kona lohe ana i keia raau mea, ua olelo paa o Aiwohikupua, aole e
lawe i kekahi wahine o keia man moknpuni i wahine mare nana;
ua olelo oia, aia kana wahine makemake noloko o Moaulanuiakea.

A pau ke kamailio ana a na'lii no keia man mea, a me ka walea
ana e like me ka mea mau o ka puka malihini ana. A mahope koke iho
oia mau la, lawe ae la o Aiwohikupua i kahi o Kauakahialii, i kanaka
lawelawe imua o kona alo, me ka manao o Aiwohikupua o keia wahi
kanaka ka mea e loaa ai ko ke Alii makemake.

A no keia kumu, hoolilo loa ae la o Aiwohikupua i ua wahi kanaka
nei i poo kiekie maluna o na mea a pau, o ko ke Alii mau aina a pau,
a me na kanaka a pau loa, na'lii a me na makaainana, ma kona ano
Kuhina Nui.

A lilo ae la ua wahi kanaka nei i mea nui, huahua mai la na puna-
hele mua a Aiwohikupua, aka, he mea ole lakou i ko ke Alii manao.
60604—18 12

CHAPTER IV

After this man had become great before the chief, even his high
counsellor, they consulted constantly together about those matters
which pleased the chief, while the people thought they discussed the
administration of the land and of the substance which pertained to
the chief; but it was about Laieikawai that the two talked and very
seldom about anything else.

Even before Aiwohikupua heard from Kauakahialii about Laiei-
kawai he had made a vow before his food companions, his sisters,
and before all the men of rank in his household : " Where are you,
O chiefs, O my sisters, all my food companions! From this day
until my last I will take no woman of all these islands to be my wife,
even from Kauai unto Hawaii, no matter how beautiful she is re-
ported to be, nor will I get into mischief with a woman, not with any-
one at all. For I have been ill-treated by women from my youth up.
She shall be my wife who comes hither from other islands, even from
Moaulanuiakea, a place of kind women, I have heard; so that is the
sort of woman I desire to marry."

AVhen Aiwohikupua had heard Kauakahialii's story, after confer-
ring long with his high counsellor about Laieikawai, then the chief
was convinced that this was the woman from Tahiti.

Next day, at midday, the chief slept and Laieikawai came to
Aiwohikupua in a dream -^ and he saw her in the dream as Kauaka-
hialii had described her.

A\Tien he awoke, lo! he sorrowed after the vision of Laieikawai,
because he had awakened so soon out of sleep ; therefore he wished to
prolong his midday nap in order to see again her whom he had be-
held in his dream.

The chief again slept, and again Laieikawai came to him for a
moment, but he could not see her distinctly ; barely had he seen her
face when he waked out of sleep.

For this reason his mind was troubled and the chief made oath
before all his people :
eo

MOKUNA IV

Mahope iho o ka lilo ana o iia wahi kanaka nei i mea nui imua o ke
Alii, me he Kuhina Nui la ; a oia ka hoa knka man o ke Alii ma na
mea e lealea ai ke Alii, me ka manao aku o ka poe e, e kuka ana ma
na mea pili i ka aina, a me na waiwai e like me ka mea mau i ka noho
Alii ana. Eia ka o Laieikawai no ka laiia kuka mau, a he uuku ke
kuka ma na mea e ae.

Mamua aku nae o ko Aiwohikupua lohe ana ia Kauakahialii no
Laieikawai, ua hoike e oia i kana olelo paa imua o kona mau kau-
kaualii, a me na kaikuahine ona, a me kona poe aialo a pau, a eia
kana olelo paa, "Auhea oukou e ko'u mau kaukaualii, a me na kaikua-
hine o'u ko'u mau aialo a pau ; mai keia la aku a hiki i ko'u mau la
hope, aole loa ana wau e lawe i kekahi wahine o keia mau mokupuni
i wahine mare na'u. mai Kauai nei a hala loa i Hawaii, ina i oleloia
mai he mau wahine maikai, aole no hoi au e haawi i ko'u kino e komo
aku ma ke ano kolohe, he oleloa no. No ka mea, he kanaka hana pono
oleia wau e na wahine, mai ko'u wa opiopio mai a hiki i ko'u hooka-
nakamakua ana. Aia no ka'u wahine ae ke kii mai, no kekahi mau
aina e mai, ina noloko mai o Moaulanuiakea, kahi o na wahine oluolu
a'u i lohe ai ; alalia, o ka'u wahine makemake ia, i na i kiiia mai wau
ma na ano elua."

Iloko o ko Aiwohikupua lohe ana ia Kauakahialii, a me ko laua
kuka mau ana me kona Kuhina Nui no Laieikawai, alalia, manaopaa
ae la ke Alii no Tahiti mai ua wahine la.

I kekahi la, i ke awakea, hiamoe iho la ke Alii, loaa iho la o Laiei-
kawai ia Aiwoliikupua ma ka moeuhane, ua like kana ike ana ia
Laieikawai ma ka moeuhane me ka Kauakahialii olelo ana ia ia. A
puoho ae la ke Alii he moeuhane kana.

Iloko oia ala ana ae, aia hoi, he mea minamina loa i ke Alii i kona
ike ana ia Laieikawai ma ka moeuhane, no ka mea, ua ala e mai ka
hiamoe o ke Alii ; a no ia mea, makemake iho la ke Alii e loaa hou ia
ia ka hiamoe loihi ana ma ia awakea, i kumu e ike hou aku ai i kana
mea i ike ai ma ka moeuhane.

Hoao hou iho la ke Alii e hiamoe hou, loaa hou no o Laieikawai ma
ka hihio pokole loa, aole nae oia i ike maopopo loa aku, he wahi
helehelena wale no kana ike lihi ana, a hikilele ae a oia.

A no keia mea, ua ano e loa ko ke Alii manao, ia manawa ka
hoopuka ana a ke Alii i olelo paa imua o kona mau mea a pau, penei
no ia:

92 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietiiann.sj

'■Where are you? Do not talk while I am sleeping; if one even
whispers, if he is chief over a district he shall lose his chiefship; if
he is chief over part of a district, he shall lose his chiefship; and if a
tenant fanner break my command, death is the penalty."

The chief took this oath because of his strong desire to sleep
longer in order to make Laieikawai's accjuaintance in his dream.

After speaking all these words, he tried once more to sleep, but
he couUl not get to sleep until the sun went down.

During all this time he did not tell anyone about what he saw in
the dream; the chief hid it from his usvial confidant, thinking when
it came again, then he would tell his chief counsellor.

And because of the chief's longing to dream often, he commanded
his chief counsellor to chew awa.

So the counsellor summoned the chiefs awa chewers and made
ready what the chief commanded, and he brought it to him, and the
chief drank with his counsellor and drunkenness possessed him.
Then close above the chief rested the beloved image of Laieikawai
as if they were already lovers. Then he raised his voice in song, as
follows : "

" Rising fondly before me,
The recollection of the lehua blossom of Puna,
Brought hither on the tip of the wind.
By the light keen wind of the fiery pit.
Wakeful — sleepless with heart longing,
With desire— O ! "

Said the counsellor to the chief, after he had ended his singing,
" This is strange ! You have had no woman since we two have been
living here, yet in your song you chanted as if you had a woman
here."

Said the chief. " Cut short your talk, for I am cut off by the drink."
Then the chief fell into a deep sleep and that ended it, for so heavy
was the chiefs sleep that he saw nothing of what he had desired.

A night and a day the chief slept while the effects of the awa
lasted. Said the chief to his counsellor, " No good at all has come
from this awa drinking of ours."

The counsellor answered, "'VMiat is the good of awa drinking?
I thought the good of drinking was that admirable scaley look of
the skin ? " -^

Said the chief, " Not so, but to see Laieikawai, that is the good
of awa drinking."

After this the chief kept on drinking awa many days, perhaps a
year, but he gained nothing by it, so he quit it.

BECKWITH] TEXT AND TRANSLATION 93

"Auhea oukou, mai walaau oukou iloko o kuu wa hiamoe, mal
hamumumu, a ina e walaau, he alii aimokvi, e pan kona aimoku ana ;
ina he alii aiahupuaa, e pau ia ; a ina he konohiki, a lopa paha ka
mea nana i hahai kuu olelo paa, alalia, o ka make ka uku."

Oia iho la ka olelo paa a ke Alii, no ka mea, ua makemake loa ke
Alii e loaa ia ia ka hiamoe loihi i kumu e launa hou ai laua ma ka
moeuhane me Laieikawai.

A pau ka ke Alii olelo ana no keia mau mea, hoomaka hou oia e
hiamoe, aole nae i loaa ia ia ka hiamoe a hiki i ka napoo ana o
ka la.

Iloko o keia hana a ke Alii, aole nae oia i hai aku i keia mea ana
8 ike nei ma ka moeuhane, ua huna loa ke Alii i kona hoa kuka mau,
manao la hoi oia, aia a loaa hou aku, alalia hai aku i kona hoa
Kuhina Nui.

A no ka makemake loa o ke Alii e loaa mau ia ia ka moeuhane mau
no Laieikawai, kauoha ae la oia i kona Kuhina Nui e mama i awa.

A nolaila, hoolale koke ae la ke Kuhina i na mea mama awa o ke
Alii e mama i ka awa, a makaukau ko ke Alii makemake, a laweia mai
la, inu iho la ke Alii me kona Kuhina, a oki mai la ka ona a ka awa.
Kau koke mai la nae iluna o ke Alii ka halialia aloha o Laieikawai,
me he mea ala ua launa kino mamua. Alalia, hapai ae la ia i wahi
olelo ma ke mele penei :

" Kau mai ana I o'u nei
Ka halialia nae lehua o Puna,
I lawea mai e ka lau makani,
E ka ahe makani puulena o ka lua,
Hia — moe ole loko i ka minamina,
I ka makemake — e."

I aku la ke Kuhina o ke Alii, mahope iho o ka pau ana o ke mele
ana, " He mea kupanaha, aole hoi au wahine a kaua e noho nei,
aka, iloko o kau mele e heluhelu nei, me he wahine la kau."

I mai la ke Alii, " Ua oki na olelo a kaua, no ka mea, ke oki mai
nei ka ona o ka awa ia'u." Iloko oia manawa, liaule aku la ke Alii
i ka hiamoe nui, o ke oki no ia, no ka mea, ua poina loa ka hiamoe
o ke Alii, ua ike ole ke Alii i kana mea e manao ai.

Hookahi po, hookahi ao o ka moe ana mama ka ona awa o ke
Alii. Olelo aku la ke Alii i kona hoa kuka, " Ma keia ona awa o
kaua, aole i waiwai iki."

I mai la kona hoa kuka, " Pehea la ka hoi ka waiwai o ka ona
awa? Kainoa o ka ona no kona waiwai, o ka mahuna alua."

I mai la ke Alii, "Aole hoi paha oia, o ka ike aku ka hoi paha la
ia Laieikawai, alalia waiwai ka ona ana o ka awa."

Mahope iho oia manawa, hoomau aku la ke Alii i ka inu awa a
hala na la he nui, ua like paha me hookahi makahiki, aole nae ke
Alii i ike i ka waiwai oia hana ana, nolaila, hoopau iho la ke Alii
ia hana.

94 HAWAIIAN ROMANCE OF LAIEIKAWAl |etii ans.83

It was only after he quit awa drinking that he told anyone how
Laieikawai had come to him in the dream and why he had drunk
the uica and also why he had laid tlie command upon them not to
talk while he slept.

After talking over all these things, then the chief fully decided to
go to Hawaii to see Laieikawai. At this time they began to talk
about getting Laieikawai for a wife.

At the close of the rough season and the coming of good weather
for sailing, the counsellor ordered the chief's sailing masters to make
the double canoe ready to sail for Hawaii that very night; and at
the same time he appointed the best paddlers out of the chief's
personal attendants.

Before the going down of the sun the steersmen and soothsayers
were ordered to observe the look of the clouds and the ocean to see
whether the chief could go or not on his journey, according to the
.signs. And the steersmen as well as soothsayers saw plainly that he
might go on his journey.

And in the early morning at the rising of the canoe-steering star
the chief went on board with his counsellor and his sixteen paddlers
and two steersmen, twenty of them altogether in the double canoe,
and set sail.

As they sailed, they came first to Nanakuli at Waianae. In the
early morning they left this place and went first to Mokapu and
stayed there ten days, for they were delayed by a storm and could
not go to Molokai. After ten days they saw that it was calm to sea-
ward. That night and the next day they sailed to Polihua, on
Lanai, and from there to L"'kumehame, and as the wind was unfavor-
able, remained there, and the next day left that place and went to
Kipahulu.

At Kipahulu the chief said he would go along the coast afoot and
the men by boat. Now^ wherever they went the people applauded
the beauty of Aiwohikupua.

They left Kipahulu and went to Hana, the chief and his counsellor
by land, the men by canoe. On the way a crowd followed them for
admiration of Aiwohikupua.

When they reached the canoe landing at Haneoo at Hana the
people crowded to behold the chief, because of his exceeding beauty.

When the party i-eached there the men and women were out surf
riding in the waves of Puhele, and among them was one noted prin-
cess of Hana, Hinaikamalama by name. When they saw the princess
of Hana, the chief and his counsellor conceived a passion for her;
that was the reason why Aiwohikupua stayed there that day.

BECKwiTHl TEXT AND TRANSLATION 95

Mahope iho o ko ke Alii hoopau ana no ka inu awa, akahi no a
hai aku ke Alii i ka loaa ana o Laieikawai ma ka moeuhane, a mo
ke kumu o kona lioomau ana i ka inu awa, a hai pu aku la no hoi
ke Alii i ke kumu o kona kau ana i kanawai paa, no ka mea walaau
iloko o kona wa hiamoe.

la laua e kamailio ana no keia mau mea, alalia, hoomaopopo loa
ae la ke Alii e holo i Hawaii e ike ia Laieikawai. la wa ka hoopuka
ana o laua i olelo hooholo no ke kii ia Laieikawai i wahine mure.

I ka pau ana o na la ino, a hiki mai ka nianawa kupono no ka
holo moana, kauoha ae la ke Kuhina i na Kapena waa o ke Alii, e
hoomakaukau i na waa no ka holo i Hawaii ia po iho, ia manawa ke
koho ana a ke Alii i na hoewaa kupono ke holo pu, ko ke Alii mau
Iwikuamoo ponoi.

Mamua o ka napoo ana o ka la, kauohaia ka poe nana uli o ke
Alii, a me na Kilokilo e nana i na ouli o ke ao a me ka moana, i na
he hiki i ke Alii ke hele, a ina he hiki ole e like me ka mea mau ; aka,
ua maopopo i kona poe nana uli a Kilokilo hoi, fie hike i ke Alii kc
hele i kana huakai.

A i ka wanaao, i ka puka ana o ka Hokuhookelewaa, kau aku ia
ke Alii a me kona Kuhina, na hoewaa he umikumamaono, na hookele
elua, he iwakalua ko lakou nui maluna o na kaulua, a holo aku la.

Ia holo ana a lakou ma keia holo ana, hiki mua lakou ma Nanakuli,
i Waianae, ia wanaao, haalele lakou ia wahi, hiki mua lakou i
Mokapu, a malaila lakou i noho ai he umi la, no ka mea, ua loohia
lakou e ka ino, hiki ole ke holo i Molokai. A pau na la he umi, ike
maopopoia aku la ka malie, a maikai ka moana. Ia po iho a ao,
hiki lakou i Polihua, ma Lanai, a mailaila aku hiki ma Ukumehame,
a no ka makani ino ia la, ua noho lakou malaila. a i kekahi la ae,
haalele lakou ia wahi, hiki lakou i Kipahulu ia la.

Ia lakou ma Kipahulu, hooholo ae la ke Alii i olelo e hele wawae
mauka, a ma na waa na kanaka. Ma kahi nae a lakou i noho ai,
ua nui ka poe mahalo no Aiwohikupua no ke kanaka maikai.

Haalele lakou ia Kipahulu, hiki lakou ma Hana, ma uka no ke
Alii me kona Kuhina, ma na waa no na kanaka. I ke Alii nae e
hele ana, he nui ka poe i ukali ia laua, no ka makemake ia Aiwohiku-
pua.

Ia lakou i hiki aku ai ma ke awa pae waa o Haneoo i Hana, he
nue ka poe i lulumi mai e makaikai i ke Alii, no ka pakela o ka
maikai.

Ia Aiwohikupua ma nae i hiki aku ai, e heenalu mai ana na kane
a me na wahine i ka nalu o Puhele, aia nae ilaila kekahi kaika-
mahine Alii maikai kaulana o Hana, o Hinaikamalama kona inoa.
Iloko hoi o ko laua ike ana i ua kaikamahine Alii nei o Hana, alalia,
ua hoopuniia ke Alii kane, a me kona Kuhina e na kuko; a oia no
hoi ke kumu o ko Aiwohikupua ma noho ana malaila ia la.

96 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietuannm

When the peoi)le of the phice hud ended surfing and Ilinaika-
niahuna rode her hist breaker, as she came in. tlie princess pointed
her board straight at the stream of Kuniaka where Aiwoliikiipiia and
his companion had stopped.

While tlie princess was bathing in tlie water of Kiimaka tlie chief
and his coimsellor desired her, so tlie chief's counsellor jiinched
Aiwohikupua quietly to withdraw from the place where Hinaika-
malama was bathing, but their state of mind got them into trouble.

When Aiwohikupua and his companion had put some distance be-
tween themselves and the princess's bathing place, the princess called,
"O chiefs, why do you two run away? Why not throw off your
garment, jump in, and join us, then go to the house and sleep?
There is fish and a place to sleep. That is the wealth of the people
of this place. When you wish to go, go ; if you wish to stay, this is
Hana, stay here."

At these words of the princess the counsellor said to Aiwohi-
kupua, "Ah ! the princess would like you for her lover ! for she has
taken a great fancy to you.''

Said Aiwohikupua, " I should like to be her lover, for I see well
that she is more beautiful than all the other women who have tempted
me; but you have heard my vow not to take any woman of these
islands to wife."

At these words his counsellor said, " You are bound by that vow
of yours; better, therefore, that this woman be mine."

After this little parley, they went out surf riding and as they rode,
behold I the princess conceived a passion for Aiwohikupua, and many
others took a violent liking to the chief.

After the bath, they returned to the canoe thinking to go aboard
and set out, but Aiwohikupua saw the princess playing konane^*
and the stranger chief thought he would play a game with her; now,
the princess had first called them to come and play.

So Aiwohikupua joined the princess; they placed the pebbles on
the board, and the princess asked, "What will the stranger stake
if the game is lost to the woman of Hana? "

Said Aiwohikupua, " I will stake my double canoe afloat here on
the sea, that is my wager with you."

Said the princess, " Your wager, stranger, is not well — a still
lighter stake would be our persons; if I lose to you then I become
3 ours and will do whatever you tell me just as we have agi-eed, and
if you lose to me, then you are mine; as you would do to me, so shall
I to you, and you shall dwell here on Maui."

BECKwiTH] TEXT AND TRANSLATION 97

A pau ka heenalu ana a na kamaaina, a i ka nalu pan loa o ko
Hinaikamalama hee ana, o ka nalu ia i pae, hoopolilei mai la ka
hee ana a ke kaikamahine Alii ma ka wai o Kumaka, kahi hoi a
Aiwohikupua ma e noho mai ana.

I ke kaikamahine Alii nae e auau ana i ka wai o Kumaka, ua
hoopuiwaia ke Alii kane, a me kona Kuhina e ke kuko ino. A no
ia mea, iniki malu aku la ke Kuhina o ke Alii ia Aiwohikupua, e
hookaawale ia lana mai kahi a Hinaikamalama e auau ana, i ole laua
e pilikia ma ka manao.

Ia Aiwohikupua ma i hoomaka ai e hookaawale ia laua mai ko ke
Alii wahine wahi e auau ana, alalia, pane aku la ke Alii wahine, " E
na'lii ! he holo ka hoi ka olua, kainoa hoi he wehe ko ke kapa, lele
iho hoi he wai, hookahi hoi ka auau ana o kakou, hoi aku he hale,
a moe, he ai no, he i-a no hoi, a he wahi moe no hoi, oia iho la no ka
waiwai a ke kamaaina, i makemake no hoi e hele, hele no, ina he
makemake e noho, o Hana no hoi nei noho iho."

A no keia olelo a ke Alii wahine, I aku la ke Kuhina i ke Alii,
"E! pono ha ka manao o ke Alii wahine, no ka mea, ua makemake
loa ke Alii wahine ia oe."

I mai la o Aiwohikupua, " Ua makemake au i ke Alii wahine, no
ka mea, ke ike lea nei au i ka oi loa o kona maikai mamua o ka'u
mau wahine mua nana i kumakaia; aka, ua lohe oe i ka'u hoohiki
paa ana, aole au e lawe mai i kekahi wahine o keia mau moku i
wahine na'u."

A no keia olelo a Aiwohikupua, i aku kona Kuhina, " Ua laa oe
no keia hoohiki au, alalia, e aho na'u ka wahine a kaua."

A pau keia kamailio liilii ana a laua, hele aku la laua i ka heenalu.
A ia laua e heenalu ana, aia hoi, ua hoopuniia mai la ke Alii wahine
no Aiwohikupua, a ua nui ka poe i hoopuni paaia no ka makemake
i ke Alii kane.

A pau ka auau ana a laua, hoi aku la laua me ka manao e kau
maluna o na waa a holo aku; aka, ike aku la o Aiwohikupua i ke
Alii wahine e konane mai ana, a manao iho la ke Alii kane malihini
e hele i ke konane; aka, ua lilo mua na ke Alii wahine ke kahea e
konane laua.

A hiki o Aiwohikupua ma kahi o ke Alii wahine, kau na ilili a
paa ka papa, ninau mai ke Alii wahine, " Heaha ke kumu pili o ka
malihini ke make i ke kamaaina ? "

I aku o Aiwohikupua, " He mau waa kaulua ko'u kumu pili, aia ke
lana mai la iloko o ke kai, oia ko'u kumu pili me oe."

I mai la ke Alii wahine, "Aole he maikai o kou kumu pili e ka
malihini, hookahi no kiimu pili mama loa , oia na kino no o kaua, ina e
make au ia oe, alalia, e lilo wau nau, ma kau hana e olelo mai ai,
malaila wau e hoolohe ai, a e hooko ai hoi, ma ka mea kupono nae i
ka hooko aku, a ina hoi e make oe ia'u, alalia, o oe no ka'u, e like
me kau hana ia'u, pela no au e hana ai ia oe, me ko noho i Maui nei."
eOGOi— 18 13

98 HAWAIIAN ROMANCE OF IJVIEIKAWAI lEXii ann.jj

Tlie chief readily agreed to the princess's words. In the first game,
Aiwohikupua lost.

Then said the princess, " I have won over you ; you have nothing
more to put up, unless it be your younger brother; in that case I
will bet with you again."

To this jesting offer of the princess, Aiwohikupua readily gave
his word of assent.

During the talk, Aiwohikupua gave to the princess this coun-
sel. " Although I belong to you, and this is well, yet let us not at
once become lovers, not until I return from my journey about
Hawaii; for I vowed before sailing hither to know no woman until
I had made the circuit of Hawaii; after that I will do what you
please as we have agreed. So I lay my command upon you before I
go, to live in complete purity, not to consent to any others, not to do
the least thing to disturb our compact; and when I return from
sight-seeing, then the princess's stake shall be paid. If when I re-
turn you have not remained pure, not obeyed my commands, then
there is an end of it."

Now, this was not Aiwohikupua's real intention. After laying his
commands upon Hinaikamalama, they left Maui and went to
Kapakai at Kohala.

The next day they left Kapakai and sailed along by Kauhola, and
Aiwohikupua saw a crowd of men gathering mountainward of
Kapaau.

Then Aiwohikupua ordered the boatmen to paddle inshore, for he
wanted to see why the crowd was gathering.

When they had come close in to the landing at Kauhola the chief
asked why the crowd was gathering; then a native of the place said
they were coming together for a boxing match.

At once Aiwohikupua trembled with eagerness to go and see the
boxing match ; they made the canoe fast, and Aiwohikupua, with his
counsellor and the two steersmen, four in number, went ashore.

When they came to Hinakahua, where the field was cleared for
boxing, the crowd saw that the youth from Kauai surpassed in beauty
all the natives of the place, and they raised a tumult.

After the excitement the boxing field again settled into order ; then
Aiwohikupua leaned against the trunk of a milo tree to watch the
attack begin.

EECKWiTH] TEXT AND TRANSLATION 99

A no keia olelo a ke Alii wahine. hooholo koke ae la ke Alii kane
i ka olelo ae. I ka hahan ana a laiia i ka papa mua, make o Aiwohi-
kupua.

Alaila, i mai la ke Alii wahine, " Ua eo ia'u, aohe ou kumu e ae e
pili mai ai, a ina nae he kaikaina koii, alaila ae akii an e pili hou kaua."

A no keia man olelo maikai a ke Alii wahine imua o Aiwohikiipua,
alaila, hooholo koke ae la oia i kona manao ae ma ka waha wale no.

A iloko o ko laua manawa kamailio, hoopuka aku la o Aiwohikupua
i kona manao imua o ke Alii wahine, " He nani hoi ia ua pili ae nei
ko'u kino me oe, a ua maikai no ; aka, aole kaua e launa koke, aia a
hoi mai au mai kuu kuakai kaapuni ia Hawaii ; no ka mea, ua hoohiki
wau mamua o kuu holo ana mai nei, aole wau e launa me kekahi o na
wahine e ae, aia no a puni o Hawaii, alaila, hana wau e like me kuu
makemake, e like me ka kaua e kamailio nei, a oia hoi ka hookoia ana
o kou makemake. Nolaila, ke kauoha mua aku nei wau ia oe mamua
o kiui hele ana, e noho oe me ka maluhia loa, aole e lilo i kekahi mea
e ae, aole hoi e hana iki i kekahi mea pono ole e keakea ai i ka kaua
hoohiki, a hoi mai wau mai kmi huakai makaikai mai, alaila, e hookoia
ke kumu pili o ka wahine Alii. Ina i hoi mai wau, aole oe i maluhia,
aole hoi oe i hooko i ka"u mau kauoha, alaila, o ka pau no ia."

Aole nae keia o ko Aiwohikupua manao maoli. A pau na kauoha
a Aiwohikupua ia Hinaikamalama, haalele lakou ia Maui, hiki lakou
nei i Kapakai ma Kohala.

I kekahi la ae, haalele lakou ia Kapakai, holo aku la lakou a
mawaho pono o Kauhola, nana aku la o Aiwohikupua i ka akoakoa
lehulehu ana o na kanaka mauka o Kapaau.

Ia manawa, kauoha ae la o Aiwohikupua i na hoewaa, e hookokoke
aina aku na waa, no ka mea, ua makemake ke Alii e ike i ke kumu o
keia akoakoa lehulehu ana o na kanaka.

A hiki lakou i ke awa pae waa ma Kauhola, ninau aku la ke Alii i ke
kumu o ka akoakoa lehulehu ana o na kanaka, alaila, hai mai la na
kamaaina, he aha mokomoko ke kumu o ia lehulehu ana.

Ia manawa, okalakala koke ae la o Aiwohikupua e hele e makaikai
i ka aha mokomoko, a hekau iho la na waa o lakou, pii aku la o
Aiwohikupua, a me kona Kuhina, a me na hookele elua, eha ko
lakou nui o ka pii ana.

A hiki lakou i Hinakahua i ke kahua mokomoko, ia manawa,
ike mai la ka aha mokomoko i ke keiki Kauai, no ka oi o kona
kanaka maikai mamua o na keiki kamaaina, a lilo iho la ka aha
i mea haimaele.

Mahope iho o keia haunaele ana, hoomaka hou ka hoonoho o
ke kahua mokomoko, ia manawa, pili aku la o Aiwohikupua ma
ke kumu laau milo, e nana ana no ka hoouka kaua.

100 HAWAIIAN ROMANCE OF LAIEIKAWAI Ikth.ann. 31

As Aiwohikupiia stood there, Cold-nose entered the open space and
stood in the midst to show himself off to the crowd, and he called out
in a loud voice: " What man on that side will come and box?" But
no one dared to come and stand before Cold-nose, for the fellow was
the strongest boxer in Kohala.

As Cold-nose showed himself off he turned and saw Aiwohikupua
and called out, '" How are you, stranger? Will you have some fun?"

When Aiwohikupua heard the voice of Cold-nose calling him, he
came forward and stood in front of the boxing field while he bound
his red loin cloth "^ about him in the fashion of a cliief's bodyguard,
and he answered his opponent:

'•O native born, you have asked me to have some fiui with you,
and this is what I ask of you : Take two on your side with you, three
of you together, to satisfy the stranger."

When Cold-nose heard Aiwohikupua, he said, " You are the great-
est boaster in the crowd ! -" I am the best man here, and yet you talk
of three from this side; and what are you compared to me?"

Answered Aiwohikupua, " I will not accept the challenge without
others on your side, and what are you compared to me ! Now, I
promise you, I can turn this ci^owd into nothing with one hand."

At Aiwohikupua 's words, one of Cold-nose's backers came up be-
hind Aiwohikupua and said: "Here! do not speak to Cold-nose; he
is the best man in Kohala ; the heavy weights of Kohala can not
master that man." -^

Then Aiwohikupua turned and gave the man at his back a push,
and he fell down dead.-'

BECKWITHJ TEXT AND TRANSLATION 101

la Aiwohikupua nae e ku ana ma kona wahi, puka mai la o Ihiianu
a ku iwaena o ke kahua mokomoko, e hoike ana ia ia iho imua
o ke anaina, a kahea mai la me ka leo nui, " Owai ka mea ma kela
aoao mai e hele mai e mokomoko T' Aka, aole e hiki i kekahi mea
ke aa mai e ku imua o Ihuanu, no ka mea, o ko Kohala oi kelakela
no ia ma ka ikaika i ke kuikui.

Ia Ihuanu e hoike ana ia ia iho, huli ae la oia, a ike ia
Aiwohikupua, kahea mai la, " Pehea oe e ka malihini? E pono paha
ke lealea?"

A lohe o Aiwohikupua i keia leo kahea a Ihuanu, hele aku la a
ku imua o ke kahua kaua, e hawele ana me kona aahu pukohukohu, i
like me ke ano man o na Puali o ke Alii. Pane aku la oia imua o
kona hoa hakaka.

" E ke kamaaina, ua noi nai oe ia'u e lealea kaua, a eia hoi ka"u
noi ia oe, i elua mai ma kou aoao, huipu me oe, akolu oukou, alalia
mikomiko iki iho ka malihini."

A lohe o Ihuanu i keia olelo a Aiwohikujiua, i mai la oia, " He
oi oe o ke kanaka nana i olelo hookano iho nei wau imua o keia
aha a pau, owau no ka oi mamua o na kanaka a pau, a ke olelo mai
nei hoi oe i ekolu aku ma keia aoao, a heaha la oe i mua o'u?"

Olelo mai la o Aiwohikupua, " Aole au e aa aku e hakaka me oe
ma kau noi, ke ole oe e ku mai me na mea e ae ma kou aoao, a heaha
hoi oe imua o'u! Nolaila, ke olelo paa nei wau ano, he hiki ia'u
ke hoolilo i keia Aha i mea ole iloko o kuu lima."

A no keia olelo a Aiwohikupua, hele mai la kekahi o na puali
ikaika a ma ke kua o Aiwohikupua, olelo mai la. " E ! mai olelo aku
oe ia Ihuanu, o ko Kohala oi no kela ; aohe puko momona o Kohala
nei i kela kanaka."

Ia manawa, huli ae la o Aiwohikupua, a pale ae la i ka mea nana
i olelo mai ma kona kua, haula aku la ilalo a make loa.

CHAPTER V

When all the players on the boxing field saw how strong Aiwohi-
kupua was to kill the man with just a push;

Then Cold-nose's backers went to him and said : " Here, Cold-nose,
I see pretty plainly now our side will never get the best of it ; I am
sure that the stranger will beat us, for you see how our man was
killed by just a push from his hand; when he gives a real blow the
man will fly into bits. Now, I advise you to dismiss the contestants
and put an end to the game and stop challenging the stranger. So,
you go up to the stranger and shake hands,-" you two, and welcome
him, to let the people see that the fight is altogether hushed up."

These words roused Cold-nose to hot wrath and he said : " Here !
you backers of mine, don't be afraid, don't get frightened because
that man of ours was killed by a push from his hand. Didn't I do
the same thing here some days ago ? Then what are you afraid of ?
And now I tell you if you fear the stranger, then hide your eyes in
the blue sky. When you hear that Cold-nose has conquered, then
remember my blow called The-cnd-f hat-sang , the fruit of the tree
which you have never tasted, the master's stroke which you have
never learned. By this sign I know that he will never get the better
of me, the end of my girdle sang to-day." "°

At these words of Cold-nose his supporters said, " Where are you !
We say no more; there is nothing left to do; we are silent before
the fruit of this tree of yours which you say we have never tasted,
and you say, too, that the end of your girdle has sung; maybe you
will win through your girdle!" Then his backers moved away from
the crowd.

While Cold-nose was boasting to his backers how he would over-
come Aiwohikupua, then Aiwohikupua moved up and cocked his
eye at Cold-nose, flapped with his arras against his side like a cock
getting ready to crow, and said to Cold-nose, " Here, Cold-nose ! strike
me right in the stomach, four time four blows ! "

When Cold-nose heard Aiwohikupua's boasting challenge to strike,
then he glanced around the crowd and saw someone holding a very
little child ; then said Cold-nose to Aiwohikupua, " I am not the man
to strike you ; that little youngster there, let him strike you and let
him be your opponent."
i02

MOKUNA V

A ike mai la ka aha kanaka a pau o ke kahua mokomoko i ka
oi ana o ka ikaika o Aiwohikupua, no ka make loa ana o ke kanaka ma
ke pale wale ana no.

la manawa, hele mai la kekahi man piiali o Ihuanu, a olelo mai la
ia Ihuanu penei: "E Ihuanu e! ke ike maopopo lea aku nei wau
ano i keia manawa, aole e lanakila ana ko kakou aoao, a ma kuu
manao paa hoi, e lanakila ana ka malihini malvma o kakou, no ka mea,
ke ike maopopo aku la no oe, ua make loa ko kakou kanaka i ka welau
wale no o koia la lima, ahona a kui maoli aku kela, lele liilii. Nolaila,
ke noi aku nei au ia oe, e hui ka aha, e pono ke hoopau ka mokomoko
ana, a me kou aa ana aku i ka malihini, a nolaila, e hele oe a i ka
malihini, e lulu lima olua, a e haawi aku i kou aloha nona, i aloha
pu ai olua me ka ike aku o ka aha ua hoomoe a pau wale ke kaua."

Iloko o keia olelo, alalia, ua ho-ai'a ka inaina wela o Ihuanu no
keia olelo, me ka olelo aku, " E ko'u poe kokua, mai maka'u oukou,
mai hopohopo no ka make ana o kela kanaka o kakou ma ke pale ana
i ka welau o kona lima, aole anei wau i hana pela i kekahi mau la
mamua ae nei maanei? A heaha la oukou i maka'u ai; a nolaila,
ke hai aku nei wau ia oukou, ina i hopo oukou no kela malihini, alal-
ia, e huna oukou i ko oukou mau maka i ke aouli, aia a lohe aku ou-
kou ua lanakila o Ihuanu, alalia, hoomanao oukou i kuu puupuu ia
Kanikapiha, ka ai a ke kumu i ao oleia ia oukou. No ka mea, ke ike
nei wau, aole e lanakila mai oia maluna o'u, no ka mea, ua kani ka
pola o kuu malo i keia la."

A no keia olelo a Ihuanu, i aku kona mau hoa hui mokomoko,
"Auhea oe ! Ua pau ka makou olelo, aohe hana i koe, kulia imua o ka
ai a ke k\imu"a~kakou i ao pu oleia mai ia makou, a ke olelo mai nei
hoi oe, ua kani ka pola o ko malo, malia o lanakila oe i ua malo ou."
Alalia, nee aku la kona mau hoa mawaho o ka aha.

Ia Ihuanu nae e olelo kaena ana ia ia iho imua o kona mau hoa
no kona lanakila maluna o Aiwohikupua, alalia, oi mai la o Aiwo-
hikupua a kokoke iki ma ke alo o Ihuanu, upoipoi ae la oia i kona
mau lima ma ka poohiwi, me he moa kane la e hoomakaukau ana
no ke kani ana, a olelo aku la oia ia Ihuanu, " E Ihuanu ! Kuiia i
kuu piko a pololei i eha kauna kui ? "

A lohe o Ihuanu i keia kaena a Aiwohikupua e kui, alalia, leha
ae la na maka o Ihuanu a puni ka aha, ike aku la oia e hiiia mai
ana kekahi keiki opiopio loa, alalia, olelo aku la o Ihuanu ia Aiwohi-
kupua, "Aole na'u oe e kui, na kela wahi keiki e hiiia mai la, nana
oe e kui, a oia kou hoa hakaka."

104 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktii ann.83

words eiiiageil Aiwohikupun. Then a flush rose all over his
body as if he had been dipped in the blood of a lamb." He turned
right to the crowd and said, " AVho will dare to defy the Kauai boy,
for I say to hiiu, my god can give me victory over this man, and my
god will deliver the head of this mighty one to be a plaything for
my paddlers.

Then Aiwoiiikupua knelt down and prayed to his gods as follows:
" O you Heavens, Lightning, and liain, () Air, O Thunder and Earth-
quake! Look upon me this day, the only child of yours left upon
this earth. Give this day all your strength imto yo\ir child ; by your
might turn aside his fists from smiting your child, and I beseech you
to give me the head of Ihuanu into my hand to be a plaything for
my paddlers, that all this assembly may see that I have power over
tliis uncircumcised ^- one. Amen." ''

At the close of this prayer Aiwohikupua stood up with confident
face and asked Cold-nose, "Are you ready yet to strike me? "

Cold-nose answered. " I am not ready to strike you; you strike me
first!"

When Cold-nose's master heard these words he went to Cold-nose's
side and said, " You are foolish, my pupil. If he orders you forward
again then deliver the strongest blow you can give, for when he
gives you the order to strike he himself begins the fight." So Cold-
nose was satisfied.

After this, Aiwohikupua again asked Cold-nose, " Are you ready
yet to strike me ? Strike my face, if you want to ! "

Then Cold-nose instantly delivered a blow like the whiz of the
wind at Aiwohikupua's face, but Aiwohikupua dodged and he
missed it.

As the blow missed, Aiwohikupua instantly sent his blow, struck
right on the chest and pierced to his back ; then Aiwohikupua lifted
the man on his arm and swung him to and fro before the crowd,
and threw him outside the field, and Aiwohikupua overcame Cold-
nose, and all who looked on shouted.

When Cold-nose was dead his supporters came to where he was
lying, those who had warned him to end the fight, and cried, " Aha !
Cold-nose, could the fruit we have never tasted save you ? Will you
fight a second time with that man of might ? " These were the
scornful words of his supporters.

BKCKWITHJ TEXT AND TRANST^ATION 105

A lohe 0 Aiwohikupua i keia olelo, he mea e kona vikiuki, ia
manawa, pii ae la ka ula o Aiwohikupua a puni ke kino, me he mea
la ua hooluuia i ke koko o na hipa keiki. Hull ae la oia a kupono
imua o ka aha, a olelo akii la, " Owai keia kanaka i aa mai ai oia
i ke keiki Kauai nei, nolaila, ke olelo nei wau i keia, he hiki i kuu
Akua ke haawi mai ia'u e lanakila maluna o keia kanaka, a e hoolilo
ae kuu Akua i ke poo o ko oukuu ikaika i mea milimili na Icuu man
hoewaa."

Alalia, kukuli iho la o Aiwohikupua a pule aku la i kona mau
Akua penei : " E Lanipipili, Lanioaka, Lanikahuliomealani, e Lono,
e Hekilikaakaa, a me Nakolowailani, i keia la, e ike mai oukou ia'u
i ka oukou kama, ka oukou pua i koe ma ke ao nei, ma keia la, e
haawi mai oukou i ka ikaika a pau maluna o ka oukou kama nei, e
hiki no ia oukou ke hoohala i kana puupuu ma kona laii ana mai i
ka oukou kama, a ke noi aku nei wau e haawi mai i ke poo o Ihuanu i
kuu lima, i mea paani na ko"u mau hoewaa, i ike ai keia aha a pau,
(iwau ke lanakila maluna o keia kanaka i Okipoepoe Oleia. Amene.''
(A ma ma.)

A pau kana pule ana, ku ae la o Aiwohikupua iluna me ka niaka
ikaika a makaukau no ka lioouka kaua, a ninau aku la ia Ihuanu,
" Ua makaukau anei oe e kue mai ia'u?"

Olelo mai la o Ihuanu. "'Aole au e kui aku ia oc. iiiiu f kui mua
mai ia'u."

A lohe ke kunui kui a Ihuanu i keia man olelo, Jiele mai la a ma
ka aoao o Ihuanu, i mai la, " Hawawa oe e kuu haumana, ina e
kena hou mai keia, alalia, e hoomaka oe e kui me kou ikaika a pau,
no ka mea, o kona manawa e kena mai ai e kui, oia iho la no ka
hoomaka ana," a nolaila, ua pono keia ia Ihuanu.

A pau ka laua kamailio ana, ninau hou aku la o Aiwohikupua ia
Ihuanu, '' Ua makaukau anei oe e kui mai ia'u; ina he manao e kui,
kui mai I kuu niaka."

Ia manawa, i waiho koke mai ana o Ihuanu i ka ])nupuu, hu ka
makani ma ka papalina o Aiwohikupua, aole nae i ku, no ka mea,
ua alo o Aiwohikupua, oia ka mea i hala'i.

A hala ka puupuu a Ihuanu, e waiho koke ae ana o Aiwohikupua
i kana puupuu, ku no i ka houpo, hula ma ke kua; ia manawa,
kaikai ae la o Aiwohikupua i ke kanaka me kona lima, a kowali ae
la ia Ihuanu imua o ke anaina, a kiola aku la i waho o ka aha, a
lanakila iho la o Aiwohikupua malima o Ihuanu, uwauwa aku la
ka pihe me ka hui o ka aha i ka poe makaikai.

A make iho la o Ihuanu, hele mai la kona mau hoa, e waiho ana,
na mea hoi nana i olelo mai e hooki ka hakaka, me ka ninau iho,
" E Ihuanu ! ua hiki anei i ko ai i ao oleia ia makou ke hoola ia oe,
e hakaka hou me keia kanaka ikaika lua ole?'" Oia ke olelo hene-
hene a kona mau hoa.
eocot— 18^— 14

lOG HAWAIIAN HOMANCK OK l.Al KI KA \V Al iKiii ann.ji

As the host wciv crowiliiii:- iilioiit I he dc:iil IkmIv of tli<'ir chaiiii.ioii
and wailing, Aiwohikupim cuiiu' iiiul cut oil' Cohl-iiusc's licjid witli
the man's own war club-'^ and throw it fontoniptiiously to iiis fol-
lowers; thus was his prayei' i'lillilled. This ended. Aiwohiknpua left
the company, got aboard tiie canoe, and departed: and tiie report of
the deed spread through Kohala, Hamakua, and all aroiuid Hawaii.

They sailed and touched at Ilonokaape at Waipio, then came off
Paauhau and saw a cloud of dust rising landward. Aiwohiknpua
asked his counsellor, " Why is that crowd gathering on land ? Per-
haps it is a boxing match : let us go again to look on !"

His counsellor answered, " Break off that notion, for we are not
taking this journey for boxing contests, but to seek a wife.'"

Said Aiwohiknpua to his counsellor, "Call to the steersman to
turn the canoe straight ashore to hear what the crowd is for." The
chief's wiish was obeyed, they went alongside the cliff and asked the
women gathering shellfish, "What is that crowd inland for?"

The women answered, " They are standing up to a boxing match,
and whoever is the strongest, he will be .sent to box with the Kauai
man who fought here with Cold-nose and killed Cold-nose; that is
what all the shouting is about."

So Aiwohiknpua instantly gave orders to anchor the canoe, and
Aiwohiknpua landed with his counsellor and the two steersmen, and
they went up to the boxing match: there they stood at a distance
watching the people.

Then came one of the natives of the place to where they stood and
Aiwohikupua asked what the people were doing, and the man
answered as the women had said.

Aiwohikupua said to the man, " You go and say I am a fellow
to have some fun with the boxers, but not with anyone who is not
strong."

The man answered. " Haunaka is the only strong one in this crowd,
and he is to be .sent to Kohala to fight with the Kauai man."

Said Aiwohikupua. "Go ahead and tell Haunaka that we two will
have some fun together."

When the man found Haunaka, and Haunaka heard these words,
he clapped liis hands, struck his chest, and stamped his feet, and
beckoned to Aiwohikupua to come inside the field, and Aiwohikupua
came, took off his cape,'*'^ and bound it about his waist.

itK.KWiTH] TEXT AND TRANSLATION 107

I ka leluilehu e lithimi ana no ka make o Ihiuuiu ko lakou Pu-
kaua, a e uwe ana hoi, liele aku la o Aiwohikupua, a oki ae la i ke
poo o Ihuanii, a me ka laau palau a Ihuanu, a kick aku la i kona
mau hookele, oia ka hooko hope loa ana o kana pule. A pan keia
mau mea, haalele o Aiwohikupua i ka aha, a hoi aku la a kau iluna
o na waa, a holo aku la, kui aku la ka lono o keia make a puni o
Kohala, Hamakua, a puni o Hawaii.

Holo aku la lakou nei a kau i Honokaape, ma AVaipio, mailaila
aku a waho o Paauhau, nana ae la lakou e ku ana ka ea o ka lepo o
uka, ninau aku la o Aiwohikupua i kona Kuhina, "Heaha la keia
lehulehu e paapu mai nei o uka ? He niokomoko no paha ? Ina he
aha mokomoko keia, e hele hou kaua e makaikai."

Olelo aku la kona Kuhina, " Ua oki ia manao ou, no ka mea, aole
he huakai mokomoko ka kaua i hele mai nei, he huakai imi wahine
ka kaua."

I mai o Aiwohikupua i Ice Kuhina. " Kaheaia aku na hookele, e
hooponopono ae na waa a holo pololei alcu i ke awa, i lohe aku kakou
i keia lehulehu." A hookf)ia ko ke Alii makemake, a holo aku lakou
a malalo o ka pali kahakai, ninau aku la i na wahine e kuiopihi ana,
" Heaha keia lehulehu o uka ? "

Hai mai la na wahine ia lakou, "He aha hookuku mokomoko, a
o ka mea oi o ka ikaika, alaila, oia ke hoounaia e hele e kuikui me
ke kanaka Kauai i hakaka mai nei me Ihuanu, a make mai nei ua
o Ihuanu: oia ia pihe e uwa ala."

A no keia mea, kena koke ae la o Aiwohikupua e hekau na waa,
a lele aku la o Aiwohikupua, o kona Kuhina aku me na hookele elua,
pii aku la lakou nei a hiki i ka aha mokomoko, aia nae lakou ma
kahi kaawale mai e nana ana i ka aha.

Alaila, hele mai la kekahi kamaaina ma ko lakou nei wahi e noho
ana, ninau aku la o Aiwohikupua i ka hana a ka aha. haiia mai la e
like me ka olelo a keia mau wahine i olelo ai. i

Olelo aku la o Aiwohikupua i kahi kamaaina, " E hele oe a olelo
aku, owau kekahi e lealea me keia poe, aole nae e lealea me ka poe
ikaika ole."

I mai la ua wahi kamaaina nei, " Hookahi no ikaika o keia aha
o Haunaka, a oia ke hoounaia ana i Kohala. e hakaka me ke kanaka
Kauai."

Olelo aku la o Aiwohikupua. " E hele koke oe, a olelo aku ia Hau-
naka e lealea maua."

A hiki aku ua wahi kanaka kamaaina nei a halawai me Haunaka:
a lohe o Haunaka i keia mau olelo, lulu iho la oia i kona mau lima,
paipai ae la i ka umauma. keekeehi na wawae, a peahi mai la ia
Aiwohikupua e hele aku iloko o ka aha, a hele aku la o Aiwohikupua,
a wehe ae la i kona kihei. a kaei ae la ma kona puhaka.

108 HAWAIIAN KUMANCli OK I^VIKIKAVVAl Ikiii a.s.s.m

Whuii AiuoliikiipiiM ua. on the liHd lie snul (o llaunak;.. " Vou
can ueviT hurt the Kauai bo.v : lu- is a rUoux i.iaiicli of liic trw that
stiiiicls upon the steep.'' "'

As Aivvohikupna was speaking a man caUed oiil lioni outside the
ciovvd, who had seen Aiwohikiipua lighting with Cold-nose, " ()
llannaka and all of yon gathered here, yon will never ontdo this
man; his fist is like a spear! Only one blow at Cold-nose and the
fist went through to Iiis hack. This is liie very man who killed
Cold-nose."

Then Haunaka seized Aiwohikupua's hand and welcomed him, and
tlie end of it was they made friends and the players mixed with the
crowd, and they left the place; Aiwohikupua's party went with
their friends and boarded the canoes, and went on and landed at
Laupahoehoe.

BECKWiTH] TEXT AND TRANSLATION 109

la Aiwohikupua ma ka aha, olelo aku la oia imua o Haunaka,
"Aole e eha ke keiki Kauai ia oe. he lala kamahele no ka laan kii
i ka pali."

Ia manawa a Aiwohikupua e kamailio ana no keia mau niea,
kahea mai la mawaho o ka aha he wahi kanaka i ike i ka hakaka
ana a Aiwohikupua me Ihuanu, " E Haunaka, a me ka aha, aole
oukou e pakele i keia kanaka, ua like ka puupuu o keia kanaka me
ka pololu, hookahi no kui ia Ihuanu, hula pu ka puupuu ma ke kua,
a o ke kanaka no keia i make mai nei o Ihuanu."

Ia manawa, lalau mai la o Haunaka i na lima o Aiwohikupua, a
aloha mai la oia, a o ka pau no ia, hoaikane laua, hui ka aha. A
haalele lakou ia wahi, hele pu aku la o Aiwohikupua ma me ke
aikane a kau lakou la ina na waa, a holo aku la a pae i Laupahoehoe,

CllAPTEK VI

In C'liiipter V of this .story we have soeii how Aiwohikuixia got to
Laupahoehoe. Here we sliall say a word about llulumaniani, the
seer, who followed Laieikawai hither from Kauai, as described in the
first chapter of this story.

On the day when Aiwohikupua's party left Paauhau, at Haniukua,
on the same clay as he sailed and came to Laupahoehoe, the prophet
foresaw it all on the evening before he arrived, and it happened
thus:

'I'hat e\ening before sunset, as the seer was sitting at the door
of the house, he saw long clouds standing against tlie horizon where
the signs in the clouds appear, according to the soothsayers of old
days even until now.

Said the seer, '"A chief's canoe conies hithei-, 19 men, 1 high chief,
a double canoe."

The men sitting with the chief started up at once, but could see
no canoe coming. Then the people with him asked, " Where is the
canoe which you said was a chief's canoe coming? "

Said the prophet, "Not a real canoe; in the clouds I find it; to-
morrow you will see the chief's canoe.''

A night and a day passed; toward evening lie again saw the
cloud rise on the ocean in the form wiiich the seer recognized as
Aiwohikupua's — perhaps as we I'ecognize the crown of any chief
that comes to us, so xViwohiknpua's cloud sign looked to the seer.

When the prophet saw that sign he arose and caught a little pig
and a black cock, and pulled a bundle of mra root to prepare for
Aiwohikupua's coming.

The people wondered at his action and asked, ''Are you going away
that you make these things ready? "

The seer said, " I am making ready for my chief, Aiwohikupua ;
he is the one I told you about last evening; for he comes hither
over the ocean, his sign is on the ocean, and his mist covers it."

As Aiwohikupua's party drew near to the harbor of Laupahoehoe,
20 peals of thunder sounded, the people of Hilo crowded together,
and as soon as it was quiet all saw the double canoe coming to land
carrying above it the taboo sign ^' of a chief. Then the seer's pre-
diction was fulfilled.
110

MOKITNA VI

(Ma ka Mokiiiia V o keia Kaao, iia ike kakou ua liiki aku a Aiwo-
hikupua ma LanjDahoehoe ; inaanei e kamailio iki kakou no Hulu-
maniani ka Makaula nana i vikali mai o Laieikawai, mai "Kauai mai,
ka mea i olelomuaia ma ka helu mua o keia Kaao.)

I ka la a Aiwohikupua ma i haalele ai ia Paauhau, ma Hamakua,
i ka la hoi i holo mai ai a hiki i Laupahoehoe, ua ike mua aku ka
Makaula i na mea a pau i kekahi ahiahi iho mamua o ko Aiwohi-
kupua hiki ana ma Laupahoehoe, a penei kona ike ana :

I ua ahiahi la, mamua o ka napoo ana o ka la, e noho ana ka Ma-
kaula ma ka puka o ka hale, nana aku la oia i ke kuku o na opua ma
ka nana ana i na ouli o ke ao, a like me ka mea mau i ka poe kilokilo
mai ka wa kahiko mai a hiki i keia manawa.

I aku la ua Makaula nei, " He waa Alii hoi keia e holo mai nei, he
umikumamaiwa kanakaj hookahi Alii Nui, he mau waa kaulua nae."

Ia manawa, puiwa koke ae la ka lehulehu e noho pu ana me ka
Makaula, a nana aku la aole he mau waa holo mai; nolaila, ninau
aku la ka poe me ia, "Auhea hoi na waa au i olelo mai nei he mau
waa Alii? "

Olelo aku ka Makaula, "Aole he mau waa maoli. ma ka opua ka'u
ike ana aku la, apopo e ike kakou he waa Alii."

Ia po a ao ae, mahope o ka auina la. ike hou aku la oia i ke ku a ka
punohu i ka moana, ma ka hoailona i ku ia Aiwohikupua e like me
ka mea i maa i ua Makaula nei. (E like paha me ka ike ana i ke
Kalaunu Moi o keia Alii keia Alii ke hiki mai io kakou nei, pela paha
ka maopopo ana o ko Aiwohikupua punohu i ikeia e ua Makaula nei.)

A no ka ike ana o ka Makaula i keia hoailona, ku ae la oia a hopu
he wahi puaa, he moa lawa. me ka puawa. e hoomakaukau ana no ka
hiki mai o Aiwohikupua.

A no keia hana a ka Makauhi, he mea haohao loa ia i ko lakon poe,
me ka ninau aku, " E hele ana oe e hoomakaukau nei keia ukana au? "

Hai mai la ka Makaula, " E hoomakaukau mua ana wau no ka
hiki mai o kuu Alii o Aiwohikupua, oia keia mea a'u i olelo aku ai
ia oukou i ke ahiahi nei, nolaila, eia oia ke holo mai nei i ka moana,
n.ona keia kualau i ka moana, a me keia noe e uhi nei."

A kokoke o Aiwohikupua ma i ke awa pae o Laupahoehoe, ia
manawa ke kui ana o na hekili he iwakalua, pili pu na kanaka o Ililo
nokeia mea, a i ka mao ana ae, ike aku la na mea a pau i keia
kaulua e holo mai ana a pae i ke awa, me ka puloulou Alii iluna o
na waa, alaila, maopopo ae la ka wanana a ka Makaula

1\2 VIAVVAIIAN ROMANCK or I.A1K1KA\VAI Ikih.ann.ij

Wlu'ii the fiinoe came to land the seer was standing at the land-
ing; he advanced from Kaiwilaliilahi, threw the pig before the chief,
and prayed in the name of the gods of Aiwoliiiciipua. and this was his
prayer :

" O Heavens, Lightning, and Kain ; O Air, 'J'hunder, and Earth-
i|uake; O gods of my chief, my beloved,' my sacred taboo chief, who
will bury these bones! Here is a pig, a black cock, awa, a priest, a
sacrifice, an offering to the chief from your servant here; look upon
your servant, Hulumaniani, brhig (o him life, a great life, a long life,
to live forever, until the staff rings as he walks, until he is dragged
upon a mat, imtil the eyes are dim.'* Amen, it is finished, flown
away."

As the chief listened to the prophet's prayer, Aiwohikupua recog-
nized his own pi-ophet, and his heart yearned with love toward him,
for he had been gone a long while; he coulil not tell how long it was
since he had seen him.

As soon as the prayer was ended, Aiwohikupua commanded his
counsellor to " present the seer's gifts to the gods."

Instantly the seer ran and clasped the chief's feet and climbed up-
ward to his neck and wept, and Aiwohikupua hugged his servant's
shoulders and wailed out his virtues.

After the wailing the chief asked his servant : " Why are you
living here, and how long have you been gone?"

The servant, told him all that we have read about in former chap-
ters. When the seer had told the business on which he had come and
his reason for it, that was enough. Then it was the seer's turn to
question Aiwohikupua, but the chief told only half the story, saying
that he was on a sight-seeing tour.

The chief stayed with the seer that night until at daybreak they
made ready the canoe and sailed.

They left Laupahoehoe and got off Makahanaloa when one of the
men, the one who is called the counsellor, saw the rainbow arching
over Paliuli.

He said to the chief : " Look ! Where are you I See that rainbow
arch? Laieikawai is there, the one whom you want to find, and there
is where I found her.

Said Aiwohikupua: "I do not think Laieikawai is there; that is
not her rainbow, for rainbows are common to all rainy places. But
let us wait until it is pleasant and see whether the rainbow is there
then; then we shall know it is her sign.

BE.KwiTHj TEXT AND TRANSLATION 113

I na waa e holo iiuii ana a pae, ku ana ,ka Makaula i ke awa, niai
luna mai o Kaiwilahilahi, hahau iho la ka Makaula i ka puaa imua
o ke Alii, a pule aku la oia ma ka inoa o na Akua o Aiwolvikupna,
a eia kana pule.

" E Lanipipili, e Lanioaka, e Lanikahuliomealani, e Lono, e
Hekilikaakaa, e Nakoloailani. E na Akua o kuu Alii, kuu niilimili,
kuu ihi kapu, ka niea nana e kalua keia man iwi. Eia ka puaa, ka
moa lawa, ka awa, he makana, he moliai, he kanaenae i ke Alii na
ka oukou kauwa nei, e ike i ka oukou kauwa ia Hulumaniani homai
he ola, i ola nui, i ola loa, a kau i ka puaneane, a kani koo, a
palalauhala, a haumakaiola, amania. ua noa, lele wale aku la."

Ia manawa a ke Alii e hoolohe ana i ka pule a ka Makaula, ike
njai la o Aiwohikupua. o kana Makaula keia. ua mokumokuahua
ka manawa o ke Alii i ke aloha i kana kauwa, no ka niea, ua loihi
ka manawa o ka nalo ana, aole no hoi i ikeia ka manawa i nalo ai.

A pau ka pule ana a ua Makaula nei, kena koke ae ana o
Aiwohikupua i kona Kuhina, " E haawi na makana a ka Makaula
na na Akua."

Lele koke aku la ka Makaula a hopu i na wawae o ke Alii, a kau
iho la iluna o ka a-i, a uwe iho la; a o Aiwohikupua hoi, apo aku
la ma na poohiwi o kana kauwa, a uwe helu iho la.

A pau ka uwe ana, ninau iho la ke Alii i kana kauwa, " Heaha
kou mea i hiki mai ai a noho ianei ; a pehea ka loihi o kou hele ana."

Hai aku la ke kauwa e like me ka kakou heluhelu ana ma na
Mokuna niua. Ia manawa a ka Makaula i olelo aku ai i ke Alii i na
kumu a me na kuleana o kona hele ana, a pau ia. Alaila, na ka
Ma,kaula ka ninau hope ia Aiwohikupua; aka hoi, ma ka paewaewa
o ka ke Alii olelo ana, me ka olelo aku, e huakai kaapuni kana.

Walea iho la ke Alii me ka Makaula ia po a wanaao. hoo makaukau
na waa, a holo aku la.

Holo aku la lakou mai Laupahoehoe aku a hiki lakou i waho o
Makahanaloa, nana aku la ua wahi kanaka nei (ka mea i kapaia
he Kuhina), i ka pio mai a ke anuenue iuka o Paliuli.

Olelo aku la oia i ke Alii, "E! auhea oe? E nana oe i keia
anuenue e pio mai la, aia ilaila o Laieikawai, ka mea a kaua e kii nei,
a malaila no kahi i loaa ai ia'u.''

Olelo aku la o Aiwohikupua, " Ke manao nei wau aole keia o
Laieikawai, aole no nona keia anuenue, no ka mea, he mea mau no ia
no na wahi ua a pau, he pio no ke anuenue. Nolaila, ke nor aku nei
wau ia oe, e kali kaua a ike ia mai ka malie ana, a ikeia aku ka pio
mai o ke anuenue iloko o ka manawa malie, alaila maopopo nona
keia hoailona."

114 HAWAIIAN ItuMAiNCi; OK LAIEIKAWAI |KTiiAvs.3i

Ai tlu' chu'C> |.r.,|M.sMl llu-y aiiclioicl llicir ciukk-.s in (lie sim, aii<l
Aiwoliikiipiia swut n\> willi liis rounaelloi' to Kiikiilulaiiiiiauia lo
the houses of tlie iiati\es of the phice and stayed there waiting for
pleasant weather. After four days it cleared over Ililo: tlie whole
eountrv was plainly visible, and I'anaewa lay baie.

On this fourth day in tlie early morning Aiwoliikiijaia awoke and
went out of the house, lol the rainbow arching wlieie tiiey had seen
it before: long the chief waited until the sun came, then he went in
and arousetl his counsellor and said to him: "Here! perhaps you
were right : I myself rose early while it was still dark, and went
outside and actually saw the rainbow arching in the place you had
pointed out to me, and I waited until sunrise — still the rainbow I
And I came in to awaken you."

The man said : " That is what I told you : if we had gone we should
have been staying up there in Palinli all these days where she is."

That morning they left Makahanaloa and sailed out to the harbor
of Keaau.

They sailed until evening, made shore at Keaaii and saw Kaua-
kahialii's houses standing there and the people of the place out
surf riding. When they arrived, the people of the place admired
Aiwohikupua as much as ever.

The strangers remained at Keaau until evening, then Aiwohikupua
ordered the steersmen and lowers to stay quietly imtil the two of
them returned from their search for a wife, only they two alone.

At sunset Aiwohikupua caught up his feather cloak and gave it to
the other to carry, and they ascended.

They made way with difficulty through high forest trees and
thickets of tangled brush, until, at a place close to Palinli, they heard
the crow of a cock. The man said to his chief : " We are almost out."

They went on climbing, and heard a second time the cock crow
(the cock's second crow this). They went on climbing until a great
light shone.

The man said to his chief, " Here I we ai'e out; there is Laieikawai's
grandmother calling together the chickens as usual." ^"

Asked Aiwohikupua, " Wliere is the princess's house?"

Said the man. "When we get well out of the garden patch here,
then we can see the house clearly."

BEiKWiTHl TEXT AXI) TRANS' ATION 115

A ma keia olelo a ke xVlii, liekaii iho la na waa o lakoii i ke kai,
pii aku la o Aiwohikupiia me kona Kiihina a hiki i Kukululamnania,
ma ke kauhale o na kamaaina, a noho iho la malaila e kali ana no
ka malie o ka iia. A hala na la eha malaila, haalele loa ka malie
o Hilo, ike maopopoia aku la Ice kalae ana mai o ka aina, a waiho
wale mai o Panaewa.

I ka eha o ka la, i ke kakahiaka nui, ala ae la o Aiwohikupiia. a
puka aku la mawaho o ka hale, aia hoi, e pio mai ana no ke anuenue
i kahi a laua i ike mua ai, kakali, loihi iho la ke Alii a hiki i ka puka
ana o ka la, hoi aku la a kona Kuhina aia kela e hiamoe ana, hooala
aku la, me ka i aku i ke Kuhina, " E ! pono io paha kau e olelo nei,
ia'u no kakahiaka poeleele, ala e aku nei no M'au iwaho, ike aku nei
no an. e pio mai ana ke anuenue i kahi no an i kuhikuhi ai ia'u, i
ke kali mai la no wau a puka ka la, aia no ke mau la ke anuenue,
hoi mai la wau hoala alai nei ia oe."

Olelo alai la ua wahi kanaka nei, " O ka\i ia e olelo aku ana ia oe,
e holo kakou. i na paha aia kakou i uka o Palinli kahi i noho ai i
keia mau la."

Ia kakahiaka, haalele lakou ia Makahanaloa. holo waho na waa o
lakou, o Keaau ke awa.

Ia holo ana o lakou a ahiahi, pae lakou i Keaau, nana aku la lakou
e ku mai ana no na hale o Kauakahialii ma, e heenalu mai anaTio
hoi na kamaaina; a hiki lakou, mahalo mai la na kamaaina no
Aiwohikupua e like me kona ano mau.

Noho malihini iho la lakou ia Keaau, a ahiahi, kauoha mua iho la
o Aiwohikupua i na hookele a me na hoewaa, e noho malie a hoi
mai laua mai ka laua huakai imi wahine mai, oiai o lakou wale no.

I ka napoo ana o ka la. hopu aku la o Aiwohikupua i kona aahu
Ahuula, a haawi aku la i kahi kanaka, a pii aku la.

Pii aku la laua iloko o na ululaau loloa, i ka hihia paa o ka
nahelehele. me ka luhi, a hiki laua ma kahi e kokoke ana i Paliuli,
lohe laua i ka leo o ka moa. T aku la kahi kanaka i ke Alii, " Kokoke
puka kaua."

Hoomau aku la no laua i ka pii a Inhe hou laua i ka leo o ka moa
(o ka moa kua-lua ia). Hoomau aku laua i ka pii a hiki i ka inala-
malama loa ana.

I aku la kahi kanaka i ke Alii, " E ! puka kaua, aia ke kupuna-
wahine o Laieikawai ke houluulu mai la i na moa, e like me kana
hana mau."

Ninau aku la o Aiwohikupua, "Auhea ka hale o ke Alii Wahine? "

I aku la kahi kanaka, "Aia a puka lea aku kaua iwaho o ka ma-
hinaai nei la, alaila. ike maopopo leaia aku ka hale."

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• tlu. ,

irliiccss of Paliiili, lie

11(1 for

the first liiiic lio fplt

116 HAWAIIAN KOMANl'K OK

When Aiwt.liikiipiia saw Ihal tiicy wt
house, lie asked for llie leal her cloak to
met the princess of I'aliiili.

Tiie garden piitch passed, they heheh
witli the _vello\v feathers of the on bird
vision from the god on Kainviki.

When .Viwohikupna saw the house o
feU strangely perplexed and aliashed. a
doubtful of his success.

And by reason of this doubt within him he said to his companion,
•' Whore are yon ? We have come boldly after my wife. I supposed
her just an ordinary woman. Not so! The princess's house has no
e(pial for workmanslii]>: tlierefru'e, lei us return without making our-
selves known."

Said his counsellor, "This is strange, after we have reached the
woman's house for whom we have swum eighr*seas, here you are
begging to go back. Let us go and make her acquaintance, whether
for failure or success; for, even if she should refuse, keep at it; we
•men must expect to meet such rebuffs; a canoe will break on a coral
reef."*""

"Where are you?" answered Aiwohikupua. "We will not meet
the princess, and we shall certainh- not win her, for I see now the
house is no ordinary one. I have brought my cloak wrought with
feathei-s for a gift to the princess of Paliuli and I behold them here
as thatch for the princess's house; yet you know, for that matter,
even a cloak of feathers is owned by none but the highest chiefs ; so
let us return." And they went b;ick without making themselves
known.

BECKwiTHl TEXT AND TRANSLATION 117

A iiiaopopo ia Aiwohikiipua, ke kokoke hiki o laiia i ka hale o
Laieikawai, nonoi aku la oia e haawi mai kahi kanaka i ka ahuula, i
paa iho ai o Aiwohikupua ia niea ma kona lima, a hiki i ko laua
iaima ana me ke Alii wahine o Paliuli.

A hala ka mahinaai, ike aku la laua i ka hale o Laieikawai, ua
uhiia me no hulu nielemele o ka Oo, e like me ka alelo a ke akua i ku
Makaula, ma ka hihio iluna o Kauwiki.

Ia Aiwohikupua e nana ana i ka hale o ke Alii wahine o Paliuli,
he mea e ke kahaha a me ka hilahila. ia manawa ka hoomaka ana o ko
Aiwohikupua kanaliui ana.

A no ke kanalua i loaa ia Aiwohikupua, olelo aku oia i kona
kokoolua, "Auhea oe, ua hele mai nei kaua me ka manao ikaika no
kuu wahine, kuhi iho nei wau, he wahine a lohe mai i ke ao, aole ka !
i ike aku nei ka hana i ka hale o ke Alii Wahine. aole no ona lua,
nolaila, ano e hoi kaua me ka launa ole."

I mai la kona Kuhina, " He mea kupanaha, a hiki ka hoi ka.iia i
ka hale o ko wahine, ka kaua mea i an mai nei i keia mau kai
ewalua, eia ka hoi he koi kfuTTTioi : e hele no kaua a launa, aia mai
ilaila ka nele a me ka loaa: no ka mea, ina no paha ia e hoole mai,
hoomano aku no. ua akaka no he waa naha i kooka ko kaua, ko ke
kane.''

"Auhea oe?" Wahi a Aiwohikupua, "Aole e hiki ia kaua ke hele
e halawai me ke Alii wahine, a aole no hoi e loaa ; no ka mea, ke ike
nei wau, ua ano e loa ka hale. Ua lawe mai nei au i ko'u ahuula, i
makana e haawi aku ai i ke Alii wahine e Paliuli nei ; aka, ke nana
aku nei wau o ke pili iho la ia o ka hale o ke Alii; no ka mea. ua
ike no oe, o keia mea, he ahuula aole ia e loaa i na mea e ae, i na
Alii aimoku wale no e loaa'i, nolaila. e hoi kaua." O ka hoi iho la no
ia me ka launa ole.

CHAPTER VII

When Aiwohikupiui and his companion had left Paliuli they re-
turned and came to Keaaii, made the canoe ready, and at the ap-
proach of day boarded the canoe and returned to Kauai.

On the way back Aiwohikupiia would not say why he was return-
ing until they reached Kaiiai; then, for the first time, his counsellor
knew the reason.

On the Avay from Keaau they rested at Kainaee, on the rocky side
of Ililo, and the next day left there, went to Humuula on the
boundary between Ililo and Ilaninkua; now the seer saw Aiwohi-
kupua sailing over the ocean.

After passing Humuula they stopped right otf Kealakaha, and
while the chief slept tliey saw a woman sitting on the sea clitf by the
shore.

AVhen those on board saw the woman they shouted, " Oh I what a
beautifid woman ! "

At this Aiwohikupua .started up and asked what they were shout-
ing about. They said, " There is a beautiful woman sitting on the
sea cliff." The chief turned his head to look, and saw that the
stranger was, indeed, a charming woman.

So the chief ordered the boatmen to row straight to the place where
the woman was sitting, and as they approached they first encountered
a man fishing with a line, and asked, "Who is that woman .sitting
up there on the bank directly above you? "

He answered, " It is Poliahu, Snow-bosom."

As the chief had a great desire to see the woman, she was beckoned
to: and she approached with her cloak all covered with snow and
gave her greeting to Aiwohikupua, and he greeted her in return by
shaking hands.

After meeting the stranger, Aiwohikupua said, " O Poliahu, fair
mistress of the coast, happily ai-e we met here ; and therefore, O prin-
cess of the cliff, I wish you to take me and try me for your husband,
and I will be the servant under you ; whatever commands you utter
I will obey. If you consent to take me as I beseech you, then come
<m board the canoe and go to Kauai. Why not do so?"

The woman answered, " I am not mistress of this coast. I come
from inland : from the summit of that mountain, which is clothed in
a white garment like this I am wearing: and hoM- did you find out
my name so quickly?"
118

MOKUXA VII

■ la Aiwohikupuii um i liaalele ai ia Paliuli. hui akii la laiia a hiki i
Keaaii, hoomakaukau na waa, a ma ia wanaao. kau inaluna o na waa,
a hoi i Kauai.

Ma ia hoi ana, aole uae i hai aku o Aiwohikupua i kekahi kumii o
ka hoi ana, aia i ka hiki ana i Kauai, ma keia hoi ana, akahi no a ike
kona Kuhina i ke kumu.

Ma keia holo ana mai Keaau mai, a kau i Kamaee, ma Hilopaliku,
a ma kekahi la ae, haalele lakou ia laila, hiki lakou i Humnula, ma
ka palena o Hilo. me Hamakua, ia manawa ka ike ana mai a ka
Makaula ia Aiwohikupua e holo ana i ka moana.

A hala hope o Humuula ia lakou. hiki lakou mawaho ))(>n() o
Kealakaha, ike mai la lakou nei i keia wahine e noho ana i ka jmli
kahakai, e hiamoe ana nae ke Alii ia manawa.

Ia lakou i ike aku ai i keia wahine, hooho ana lakou iluna o na waa,
" E ! ka wahine maikai hoi ! "

A no keia, hikilele ae la ka hiamoe o Aiwohikupua, ninau ae la i ka
lakou mea e walaan nei, haiia aku la, " He wahine maikai aia ke noho
mai la i ka pali." Alawa ae la ke Alii, a ike aku la he mea e o ka
wahine maikai.

A no keia mea, kaiioha ae la ke Alii i na hoewaa e hoe pololei aku
ma kahi a ka wahine e noho mai ana, a holo aku la a kokoke. halawai
mua iho la lakou me ke kanaka e paeaea ana, ninau aku la, "' Owai
keia wahine e noho mai la iluna o ka pali maluna pono ou? "

Haiia mai la, " O Poliahu."

A no ka manao nui o ke Alii e ike i keia wahine, peahiia aku la, a
iho koke mai la keia me kona aahukapa i hoopuniia i ka hau, a haawi
mai la i kona aloha ia Aiwohikupua, a aloha aku la no hoi ke Alii
kane i kona aloha ma ka lululima ana.

Ia laua e halawai malihini ana, i aku o Aiwohikupua " E Poliahu
e! E ka wahine maikai o ka pali. pomaikai wale wau ia oe ma ko
kaua halawai ana iho nei, a no aila, e ke Alii wahine o ka pali nei, ke
makemake nei wau e lawe oe ia'u i kane hoao nan. a e noho kanaka
lawelawe aku malalo ou, ma kau mau olelo e olelo ai, a malaile w-ale
no wau. Ina hoi e ae oe e lawe ia'u e like me ka'u e noi aku nei ia oe,
alaila, e kau kaua maluna o na waa, a holo aku i Kauai, a pehea ia? "'

I mai la ka wahine, "Aole wau he wahine no keia pali, no uka
lilo mai wau, mai ka piko mai o keia mauna, e aahu mau ana i na
kapa keokeo e like me keia kapa a'u e aahu aku nei. A pehea la i
hikiwawe ai ka loaa ana o ko\i inoa ia oe e ke Alii? ''

119

120 HAWAIIAN HOMANCi: OK UAIKIKAWAl Ikth.anns.

Siiiil Ai\vt)liikui)ua, "This is tlie first I iciu'w aixmt yom- coiniug
fruiu the White Mountain, hiit we found out your name readily fioin
tl\at lishennan yonder.''

•'As to what tlie ehief desires of nie," said I'oliahu. •• 1 will talce
you for my husband; and now let me ask you, are you not the cliief
who stood up and vowed in the name of your gods not to take any
woman of these islands from Hawaii to Kauai to wife — only a
woman who conies from Moauhmuiakea ? Are you not betlirothed
to Hinaikamalama, the famous princess of Hana? After this trip
around Hawaii, then are you not returning for your marriage? And
as to your wishing our union, I assure you, until you have made an
end of your first vow it is not my part to take you. but yours to take
me with you as you desire."

At Poliahu's words Aiwohikupua marveled and was abashed: and
after a while a little question escaped him : " How have you ever
heard of these deeds of mine you tell of? It is true, Poliahu, all that
you say; I have done as you have described; tell me who has told
you.''

"No one has told me these things, O chief; I knew them for my-
self," said the princess; " for I was born, like you, with godlike pow-
ers, and, like you. my knowledge comes to me from the gods of my
fathers, who inspire me; and through these gods I showed j'ou what
I have told you. As you were setting out at Humuula I saw your
canoe, and so knew who you were."

At these words Aiwohikupua knelt and did reverence to Poliahu
and begged to become Poliahu's betrothed and asked her to go with
him to Kauai.

" We shall not go together to Kauai." said the woman, " liut I
will go on board with you to Kohala. then I will return, while you
go on."

Now, the chiefs met and conversed on the deck of the canoe.

Before setting out the woman said to Aiwohikupua and his com-
panion, "We sail together; let me l)e alone, apart from you two,
fix bounds between us. You mu.st not touch me, I will not touch
you until we reach Kohala: let us remain under a sacred taboo; " and
this request pleased them.

As thev sailed and came to Kohala tltey did not touch each olher.

BECKWiTHl TEXT AND TRANST.ATION 121

Olelo aku la o Aiwoliikiipua. "Akahi no wau a niaopopo no
Mauiiakea mai oe, a iia loaa koke kou inoa ia inakon ma ka luaiia ana
e kela kanaka paeaea."

"A no kau noi e ke Alii." wahi a Poliahu. " E lawe wau ia oe i
kane na'ii, a nolaila, ke hai aku nei wan ia oe, me ka ninau aku;
aole anei o oe ke Alii i ku iluna a hoohiki ma ka inoa o kou mau
Akua, aole oe e lawe i hookahi wahine o keia mau mokupuni, mai
Hawaii nei, a Kauai : aia kau wahine lawe noloko mai o Moaulanuia-
kea? Aole anei oe i hoopalau me Hinaikamalama, ke kaikamahine
Alii kaulana o Hana ? A pau ko huakai kaapuni ia Hawaii nei, alaila,
hoi aku a hoao olua ^ A no kau noi mai e lawe kaua ia kaua i mau
mea hoohui nolaila. ke hai aku nei wau ia oe; aia a hoopau oe i
kau hoohiki mua, alaila, aole na'u e lawe ia oe. nau no e lawe ia'u a
hui kaua e like me kou makemake."

A no keia olelo a Poliahu, pili pu iho la ko Aiwohikupua manao
me ke kaumaha no hoi ; a liuliu hoopuka aku la o Aiwohikupua
i wahi ninau pokole penei, " Pehea la oe i ike ai, a i lohe ai hoi no
ka'u mau hana au e hai mai nei? He oiaio, e Poliahu e, o na mea
a pau au e olelo mai nei, ua hana wau e like me ia nolaila, e hai
mai i ka mea nana i olelo aku ia oe."

"Aole o'u mea nana i hai mai i keia mau mea. e ke Alii kane. no'u
iho no ko'u ike," wahi a ke Alii wahine, '' no ka mea, ua hanau
kupuaia mai wau e like me oe, a ua loaa no ia'u ka ike mai ke Akua
mai o ko'u mau kupuna a hooili ia'u, e like me oe, a na ia Akua wau
i kuhikuhi mai e like me ka"u e olelo nei ia oiikou. Ia oukou no e
holo mai ana i Humuula. ua ike wau nou na waa. a pela wau i ike
ai ia oe."

A no keia olelo, kukuli iho la o Aiwohikupua, a hoomaikai aku
la imua o Poliahu, me ke noi aku e lilo ia i kane hoopalau na Poliahu,
me ke noi aku e holo pu i Kauai.

"Aole kaua e holo pu i Kauai." wahi a ka wahine. "aka. e kau
wau me oukou a Kohala, hoi mai wau. alaila hoi oukou."

Mai ka hoomaka ana e halawai na'lii a hiki i ka pau ana o na
olelo a laua, iluna no o na waa keia mau kamaiiio ana.

Mamua o ka holo ana, olelo aku ka wahine ia Aiwohikupua, " Ke
holo pu nei kakou, e hookaawale mai ko'u wahi, kaawale aku ko
olua wahi, aole o na kanaka, ua akaka ko lakou wahi, mai hoopa
mai oukou ia'u, aole hoi au e hoopa ia oukou a hiki wale i Kohala,
e noho maluhia loa kakou a pau." A ua maikai ia mea imua o
lakou.

Ia holo ana o lakou a hiki i Kohala, aole i hanaia kekahi mea iho
iwaena o lakou.

00604—18 16

122 HAWAIIAN HOMANCl'. OK LAIEI KAWAI 1 1:111 ANN. u

They rciicheil Koliala. :uul on the (l;iy when Aiwoliikupiia's party
left, Poliiihii took her gariiH'Hl of snow and gave it to Aiwohikupua,
saying. " Here is my snow niantle, the mantle my parents strictly
forbade my giving to anyone else; it was to be for myself alone; but
as we are betrothed, you to me and I to you, therefore I give away
this mantle until the day when you remember our vows, then you
must seek me, and you will find me above on the White Mountain;
show it to me there, then we shall be united."

When Aiwohikupua heard these things the chief's heart was glad,
and his counsellor and the paddlers with him.

Tlien Aiwohikupua took out his feather cloak, brought it and
threw it over Poliahu with the words, "x\.s you have said to me
before giving me the snow mantle, so do you guard this until our
promised union."

When their talk was ended, at the approach of day, they parted
from the woman of the mountain and sailed and came to Hana and
met Hinaikamalama.

BEcKwrrn] TEXT AND TRAK STATION 123

la lakou ma Kohala. a hiki i ka la i haalele ai o Aiwoliikupiui nia
ia Kohala, lawe ae la o Poliahu i kona kapa hau, a haawi aku la ia
Aiwohikupua me ka olelo aku, " O kiiu kapa hau, he kapa i papa
loaia e ko'u mavi makua, aole e lilo i kekahi mea e ae, ia'u wale iho
no; aka. no ko kaua lawe ana ia kaua i kane hoao oe na\i, a pela hoi
wau ia oe, nolaila, ke haawi lilo aku nei wau i keia kapa, a hiki i kou
la e manao mai ai ia'u ma na hoohiki a kaua, alalia, loaa kou kuleana
e imi ae ai ia'u a loaa, iluna o Maunakea, alalia, hoike ae oe ia'u,
alalia, hui kino kaua."

A lohe o Aiwohikupua i keia mau mea, alalia, he mea olioli nui
loa ia i ko ke Alii kane naau, a me kona Kuhina, a me na kanaka
hoewaa.

Ia manawa, kii aku la o Aiwohikupua i kona Ahuula, lawe mai la
a hoouhi aku la ia Poliahu, me ka olelo aku, " E like me kau olelo
ia'u mamua o kou haawi ana mai ia'u i ke kapa hau, pela no oe e
malama ai a hiki i ko kaua hui ana e like me ke kauoha."

A pau ka laua kamailio ana i ka wanaao, hookaawale lakou i ka
wahine noho mauna, a holo aku la a hiki i Hana, a halawai me
Hinaikamalama.

( IIAI'-IKH \III

When AiwohiUiipiia readied llaiiii, after pai'tir.g with Poliahii at
Kohala. his boat appioaclied tlie canoe huulinff at Ilancoo. wheie
tliey had heen before, where Ilinaikanialaina was living.

When Aiwoliikupua readied tiie binding the canoe floateil on the
water: and as it floated there Hinaikaniahima saw that it was Ai-
wohikupua's canoe: joyful was she with the thought of their meet-
ing: l)ut still the boat floated gently on the water.

Hinaikanialania came thither where x\.iwohikupu;i and his men
floated. Said the woman. "This is strange! What is all this that
the canoe is kept afloat? Joyous was I at the sight of you, believing
you were coming to land. \ot so! \ow. tell me. siiall you float
there until you leaxeT"

" Yes." answered Aiwoliikupua.

'• You can not." said the woman. " for I will order the executioner
to hold you fast; you became mine at konane and our vows are
spoken, and I have lived apart and undefiled until your return."

"O princess, not so!" said Aiwohikupua. "It is not to end our
vow — that still holds; but the time has not come for its fulfillment,
for I said to you. * When I have sailed about Hawaii then the
princess's bet shall be paid :' now, I went meaning to sail about
Hawaii, but did not: still at Hilo I got a message from Kauai that
the family was in trouble at home, so I turned back ; I have stopped
in here to tell you all this; and therefore, live apart, and on my next
return our vow shall be fulfilled."

At these words of Aiwohikupua the princess's faith returned.

After this they left Hana and sailed and came to Oahu, and on
the sea halfway between Oahu and Kauai he laid his command upon
the oarsmen and the steersmen, as follows: " AVhere are you? I
charge you. when you come to Kaiuii, do not say that you have been
to Hawaii to .seek a wife lest I be shamed: if this is heard about, it
will be heard through you, and the penalty to anyone who tells of the
journey to Hawaii, it is death, death to himself, death to his wife,
death to all his friends; this is the debt he shall pay." This was the
charge the chief laid upon the men who sailed with him to Hawaii.
124

MOKUNA VIII

A hiki 0 Aiwohikupua ma i Hana, mai Kohala aku maliope iho
o ko lakou hookaawale ana ia Poliahu, ma ke awa pae waa o Haneoo
ko lakou hiki miia ana, ma ko Hinaikamalama wahi c nolio ana.

Ia Aiwoliikiipiia nae i hiki aku ai ma kehi awa pae waa. i ka
moana no lakou i lana aku ai; a ia lakou e lana ana malaila, ike
mai la o Hinaikamalama, o Aiwohikupua keia mau waa, mahamaha
mai la ka wahine me ka manao e hele aku ana a halawai me ka
wahine; aka, aia no lakou ke lana malie mai la i ka moana.

Hele mai o Hinaikamalama a ma kahi a Aiwohilaipua ma e lana
ana ; I aku la ka wahine, " He mea kupanaha ! heaha iho nei hoi
keia o ka lana ana o na waa iloko o ke kai? Mahamaha mai nei
keia i ka ike ana mai nei ia oukou, kainoa la hoi he holo mai a pae
ae, aole ka ! Nolaila, ke ninau aku nei wau ia oe : malaila no anei
oukou e lana ai a holo aku ? '"

"Ae,'' wahi a Aiwohikupua.

"Aole oukou e hiki," wahi a ka wahine " no ka mea, e kauoha no
wau i ka Ilamuku e hoopaa ia oe, ua lilo oe ia'u i ke konaneia. a
ke waiho nei no ia hoohiki a kaua, a ua noho maluhia wau me ka
malu loa a hiki i kou hoi ana mai la."

"E ke Alii Wahine, aole pela," wahi a Aiwohikupua, "aole au
i hoopau i ka kaua hoohiki, ke mau nei no ia, aole no i hiki i ka
manawa e hookoia ai ia hoohiki a kaua, no ka mea, ua hal mua aku
wau ia oe, aia a puni o Hawaii ia'u, alaila, hookoia kou kumu pili
e ke Alii wahine. Nolaila. holo aku nei wau me ka manao e puni
o Hawaii, aole nae i puni, a Hilo no, loaa ae nei i ka uhai mai Kauai
mai no ka pilikia o ko ka hale poe, nolaila, hoi mai nei ; i kipa mai
nei i ou la e hai aku no keia mau mea ia oe, a nolaila, e noho malu
oe a hiki i kuu hoi hou ana mai, hookoia ka hoohiki."

A no keia olelo a Aiwohikupua, hoi mai la ka manao o ke Alii
wahine. a like me mamua.

A pau keia mau mea, haalele lakou ia Hana. a holo mai lakou
a hiki i Oahu nei. a mai anei aku a like a like o ka moana o Oahu
nei, a me Kauai, hai aku la oia i kana olelo i na hoewaa, a me na
hookele, penei: "Auhea oukou. ke hai aku nei wau i kuu olelo paa;
ina i hiki kakou i Kauai, mai olelo oukou i Hawaii aku nei kakou i ka
imi wahine, o lilo auanei ia i mea hoohilahila ia'u. i na e loheia
ma keia hojie aku, alaila. i lolieia no ia oukou, a o ka uku o ka
mea nana e hai keia olelo no ka holo ana i Hawaii, o ka makemake
ka mea nana e olelo, make mai kana wahine, o ka ohi no ia o ka
make a ka mea hoaikane mai." Oia ke kanawai paa a ke Alii i kau
ai no ka poe i holo pu me ia i Hawaii.

12.3

126 HAWAIIAN UUMANt'K OF UVIEIKAWAI Ietiiann. 33

Aiwoliilviipiia reached Kiuiai at sunset and met his sisters." Tiion
lie spoite tlms t(i iiis sisters: " Perhaps you wondered when I went on
my journey, because I did not tell you my reason, not even the place
where I was to go; and now I tell it to you in secret, my sisters, to
you alone. To Hawaii 1 disappeared to fetch Laieikawai for my
wife, after hearing Kauakahialii's story the day when his party
returned here. But when I came there I did not get sight of the
woman's face; I did not see Laieikawai, but my eyes beheld her
house thatched with the yellow feathers of the uo bird, so I thought
I could not win her and came back here unsuccessful. And as I
thought of my failure, then I thought of you sisters," who have won
my wishes for me in the da^ys gone by ; therefore I came for you to
go to Hawaii, the \ery ones to win what I wish, and at dawn let us
rise up and go."' Then they were i)leased with their brother's words
to them.

As Aiwohikupua talked with his sisters, his counsellor for the
first time understood the reason for their return to Kauai.

The next day Aiwohikupua picked out fresh paddlers, for the
chief knew that the first were tired out. When all was ready for
sailing, that very night the chief took on board 14 paddlers, 2 steers-
men, the 5 sisters, Mailehaiwale, Mailekaluhea, Mailelaulii, Maile-
pakaha, and the youngest, Kahalaomapuana, the chief himself, and
his counsellor, 23 in all. That night, at the approach of day, they
left Kauai, came to Puuloa. and there rested at Hanauma ; the next
day they lay off Molokai at Kaunakakai, from there they went ashore
at Mala at Lahaina; and they left the place, went to Keoneoio in
Honuaula, and there they stayed 30 days.

For it was very rough weather on the ocean; when the rough
weather was over, then there was good sailing.

Then they left Honuaula and sailed and came to Kaelehuluhulu,
at Kona, Hawaii.

As Aiwohikupua 's party were on the way from Maui thither,
Poliahu knew of their setting sail and coming to Kaelehuluhulu.

Then Poliahu made herself ready to come to wed Aiwohikupua;
one month she waited for the promised meeting, but Aiwohikupua
was at Hilo after Laieikawai.

BECKWITUI TEXT AND TRANSLATION 127

A hiki lakou i Kauai, ma ka napoo ana o ka la, a halawai me na
kaikuahine. la manawa ka hoopuka ana i olelo i kona mau kai-
kuahine, penei : " la'u i hele aku nei i ka'n huakai hele, ua haohao
paha oukou, no ka mea, aole wau i hai aku ia oukou i ke kumu o ia
hele ana, aole no hoi wau i hai aku i ka'u wahi e hele ai; a nolaila,
ke hai malu aku nei wau ia oukou e o'u mau kaikuahine o kakou
wale. I Hawaii aku nei makou i nalo iho nei, i kii aku nei wau
ia Laieikawai i wahine mare (hoao) na'u, no ko'u lohe ana no ia
Kauakahialii e olelo ana i ka la a lakou i hiki mai ai. I ka hele ana
aku nei hoi, aole no hoi i kanamai a ke ano-e o ka wahine; aole nae
au i ike aku ia Laieikawai; aka, o ka hale ka'n i ike maka aku, ua
uhiia mai i ka hulu melemele o na manu Oo; nolaila, manao no au
aole e loaa, hoi okoa mai nei me ka nele. A no ia manao o'u, aole e
loaa ia'u, manao ae au ia oukou e na kaikuahine, ka poe no e loaa
ai ko'u makemake i na la i hala, nolaila, kii mai nei au ia oukou e
holo i Hawaii, o oukou no ka poe e loaa ai ko'u makemake, a ma
keia wanaao, e ku kakou a e hele." Alaila, he mea maikai keia olelo
a ko lakou kaikunane ia lakou.

Iloko o keia manawa a Aiwohikupua e olelo ana me na kai-
kuahine, akahi no a maopopo i kona Kuhina, oia ka ke kumu o ka
hoi wikiwiki ana ia Kauai.

I kekahi la ae, wae ae la o Aiwohikupua i mau hoewaa hou, no
ka mea, ua maopopo i ke Alii ua luhi na hoewaa mua ; a makaukau
ka holo ana, ia po iho, lawe ae la ke Alii he umikumamaha hoewaa,
elua hookele, o na kaikuahine elima, o Mailehaiwale, o Mailekaluhea,
o Mailelaulii, o Mailepakaha, a me ko lakou muli loa o Kahalaoma-
puana, o ke Alii a me kona Kuhina, he iwakalua-kumakolu ko lakou
nui. I ka wanaao oia po, haalele lakou ia Kauai, hiki ma Puuloa,
a mailaila aku a kau ma Hanauma, i kekahi la ae kau i Molokai, ma
Kaunakakai; mailaila aku a pae i Mala, ma Lahaina; a haalele lakou
ia wahi, hiki lakou i Keoneoio, ma Honuaula ; a malaila i noho loihi
ai ekolu anahulu.

No ka mea, ua nui ka ino ma ka moana, a pau na la ino, alaila, ua
ikeia mai ka maikai o ka moana.

Ia manawa ko lakou haalele ana ia Honuaula, a holo aku la a hiki
ma Kaelehuluhulu, ma Kona, Hawaii.

Ia Aiwohikupua ma i holo aku ai mai Maui aku a hiki i keia
wahi, ua ike mua mai o Poliahu i ko lakou holo ana a me ka hiki
ana i Kaelehuluhulu.

Nolaila, hoomakaukau mua o Poliahu ia ia no ka hiki aku o
Aiwohikupua, alaila hoao; hookahi malama ke kali ano o Polialui
no ko laua hoao e like me ka laua hoohiki ana; aka, ua hala o Ai-
wohikupua ma Hilo, no ke kii no ia Laieikawai.

128 HAWAIIAN KdMANCK OF lAIKIKAVVAI I KTH. ANN. !:i

Tlu'n WHS revenled tn r<>liiiliii the knowledge of Aiwohikupiiii's
iloings; through her siipt'iiiiilurnl power she saw it all; so the woman
laid it up in her mind until tlicy should meet, tlien she sliowed what
she saw Aiwohikupua doing.

From Kaelehuhihulu, Aiwoiiikupua wcnl diicct to Keaau. hut
many ihiys and nights tlie voyage lasted.

At noon one day they came to Keaau, and after putting to rights
the canoe and the haggage, the chief at once hegaii urging his sisters
and his counsellor to go up to Paliuli; and they readily as.sented to
the chief's wish.

Before going up to Paliuli. Aiwohikupua told the steersmen and
the padtllers, '' While we go on our way to seek her whom I have so
longed to see face to face, do you remain here quietly, doing nothing
hut guard the canoes. If you wait until this night becomes day and
day becomes night, then we prosper; but if we come back to-morrow
early in the morning, then my wishes have failed, then face about
and turn the course to Kauai ; " so the chief ordered.

After the chief's orders to the men they ascended half the night,
reaching Paliuli. Said Aiwohikupua to the sisters: " This is Paliuli
Avhere Laieikawai is, your sister-in-law. See what you are worth."

Then Aiwohikupua took Mailehaiwale. the first born; she stood
right at the door of Laieikawai's house, and as she stood there she
sent forth a fragrance which filled the house ; and within was Laiei-
kawai with her nurse fa.st asleep; but they coidd no longer sleep,
because they were wakened by the scent of Mailehaiwale.

And starting out of sleep, they two marveled what this wonderful
fragrance could be, and because of this marvel Laieikawai cried out
in a voice of delight to her grandmother:

Laieikawai : " O Waka ! O Waka — ^O ! "

Waka: "Heigh-yo! why waken in the middle of the night?"

Laieikawai: "A fragrance is here, a strange fragrance, a i-ool
fragrance, a chilling fragrance; it goes to my heart."

Waka : " That is no strange fragrance; it is certainly Mailehaiwale,
the sweet-smelling sister of Aiwohikupua, who has come to get you
for his wife, you for the wife and he for the husband ; here is the
man for you to marry."

T<AiEiKAWAi: " Bah I I will not marry him." ■•-

Wlien Aiwohikupua heard Laieikawai's refusal to take Aiwohi-
kupua for her husband, then he was abashed, for they heard her
refusal quite plainly.

BBCKWITHl

12(

I kekahi manawa, ku mai ia Poliahu ka ike no ka Aiwohikupua
mail hana ; ma ko Poliahu ano kiipiia keia ike ana, a no ia mea, waiho
wale no iloko o ka wahine kona manao, aia a halawai laua, alaila,
hoike akii i kana mea e ike nei no ka Aiwohikupua mau hana.

Ma keia holo ana a Aiwohikupua, mai Kaelehuluhulu aku, hiki
mua lakou ma Keaau, aka, ua niii no na la, a me na po o keia hele
ana.

I ke awakea o kekahi la, hiki aku lakou ma Keaau, a pau na waa i
ka hooponopono, a me na ukana o lakou, ia wa no, hoolale koke ae
ana ke Alii i na kaikuahine, a me kona Kuhina e pii i uka o Paliuli;
a ua hooholo koke lakou ia manao o ke Alii.

Mamua o ko lakou pii ana i Paliuli, kauoha iho la o Aiwohikupua
i na hookele. a me na hoewaa, '* Eia makou ke hele nei i ka makou
huakai hele. ka mea hoi a kuii manao i kau nui ai a halawai maka,
e noho malie loa oukou, aia no ka oukou mea malama o na waa; i
kali oukou a i ao keia po, a i po ka la apopo, alaila, ua waiwai makou ;
aka, i hoi kakahiaka mai makou i ka la apopo, alaila, ua nele no
ka'u mea i manao ai, alaila, o Kauai ke alo, hull aku hoi." Oia ke
kauoha a ke Alii.

A pau ke kauoha a ke Alii i na kanaka, pii aku la a like a like o
ka po, hiki lakou i Paliuli. Olelo aku la o Aiwohikupua i na kaikua-
hine, " O Paliuli keia, eia ianei o Laieikawai, ko oukou kaikoeke,
nolaila, imiia ka oukou pono."'

Alaila, lawe ae la o Aiwohikupua ia Mailehaiwale, i ka hanau mua
o lakou e like me ko lakou hanau ana. Ku iho la ma ka puka ponoi
o ka hale o Laieikawai, ia Mailehaiwale e ku la ma ka puka o ka
Halealii, kuu aku ana keia i ke aia, po oloko i ke aia, aia nae o
Laieikawai me kona kahu ua pauhiaia e ka hiamoe nui; aka, aole
nae e hiki ke hiamoe i keia manawa. no ka mea ua hoalaia e ke aia o
Mailehaiwale.

Ia puoho ana ae o laua mai ka hiamoe, haohao ana laua nei i keia
aia launa ole; a no keia haohao, kahea aku la o Laieikawai me ka
!eo oluolu i kona kupunawahine penei :

Laieikawai : " E Waka, e Waka — e."

Waka : " E — o, heaha kau o ka po e aia nei f'

Laieikawai : '' He aia, eia — la, he aia e wale no keia, he aia anuanu.
he aia huihui, eia la i ka houpo i ka manawa o maua."

Waka : " Aole no he aia e, o Mailehaiwale aku la na, o na kaikua-
hine aala o Aiwohikupua i kii mai la ia oe i wahine oe, a i wahine
oe, a i kane ia; o ke kane ia moeia."

Laieikawai: " Ka ! aole au e moe ia ia."

A lohe aku la o Aiwohikupua i ka hoole ana mai a Laieikawai, no
ka makemake ole e lawe ia Aiwohikupua i kane mare, alaila, he mea
e ka hilahila, no ka mea, ua lohe maopopo aku la lakou nei i ka hoole
ana mai.

60604—18 17

CHAPTKK IX

After tliis refusal, then Aiwohikupua said to his (•omisellor, " Voii
and I will go home and let my sisters stay up here ; as for them, let
them live as they can. for they are worthless; they have failed to
gain my wish."

Said tlie counsellor. "This is very strange I I thought before we
left Kauai you told me that your sisters were the only ones to get
your wi.sh, and you have seen now what one of them can do; you
have ordered Mailehaiwale to do her part, and we have heard, too, the
refusal of Laieikawai. Is this your sisters' fault, that we should go
and leave them f But without her you have four sisters left; it may
be one of them will succeed."

Said Aiwohikupua. "If the Kisfboia fiiils, the others perhaps will
be worthless."

His counsellor spoke again. "My lord, have patience; let Maile-
kaluhea try her luck, and if she fails then we will go."

Now, this saying pleased the chief ; said Aiwohikupua, " Suppose
you try your luck, and if you fail, all is over."

Mailekaluhea went and stood at the door of the chief -house and
gave out a perfume: the fragrance entered and touched the rafters
within the house, from the rafters it reached Laieikawai and her
companion ; then they were startled from .sleep.

Said Laieikawai to her nurse. " This is a different perfume, not
like the first, it is better than that ; perhaps it comes from a man."

The nurse said. " Call out to your grandmother to tell you the
meaning of the fragrance."

Laieikawai called:

Laieikawai : " O Waka ! O Waka — C) I"

Waka: "Heigh-yo! why waken in the middle of the night? "

L.iiEiKAWAi: '"Here is a fragrance, a strange fragrance, a cool fra-
grance, a chilling fragrance: it goes to my heart."

Waka. "That is no strange fragi'ance. it is Mailekaluliea, the
sweet-smelling sister of Aiwohikupua. wjio has come to make you
his wife to marry him."

LAreiKAWAi : •' Bah I I vrill not marry him !"

Said Aiwohikupua to his counsellor. "Seel did you hear the
princess's refusal 'i"

MOKUNA IX

Mahope iho o ka manawa i hooleia ai ko ke Alii kane makemake;
alalia, olelo aku la o Aiwohikupua i kona Kuhina, " E hoi kaua, a e
noho na kaikuahine o'u iuka nei, a na lakou no e imi ae ko lakou
wahi e noho ai, no ka mea, aole a lakou waiwai, ua nele ae la no ka
niea i manaoia ai e loaa ia lakou."

I mai la kona Kuhina, '' He mea kupanaha loa ia oe, kainoa, ua
olelo oe ia'u mamua o ko kakou la i haalele ai ia Kauai; o na kai-
kuahine wale no ou ka mea nana e kii kou makemake, a ua ike no hoi
oe i ke ko ana o ka lakou mau hana; ua kena ae nei oe ia Mailehaiwale
i kana loaa. a ua lohe aku la no hoi kakou i ka hoole ana mai a
Laieikawai, aole paha no ko kaikuahine ia hewa, e hiki ai ia kaua
ke haalele ia lakou. Nolaila, hele ae la ia ia. eha ou mau kaikuahine
1 koe, malia paha o loaa i kekahi o lakou."

I aku la o Aiwohikupua, '" Nele ae la ka i ka hanau mua, okiloa aku
paha lakou."

I hou aku kona Kuhina, " E kuu Haku, e hoomanawanui hou kaua,
e hoao ae o Mailekaluhea i kana loaa, a i nele, alalia, hoi kakou."

Alalia, ua maikai iki ia olelo i ke Alii, olelo aku la o Aiwohikupua,
" E hoao aku hoi oe i kau loaa. a i nele oia iho la no."

Hele aku la o Mailekaluhea, a ma ka puka o ka Halealii, ku iho la.
kuu aku la i ke ala, oia hele no o ke ala a pa i kaupoku maloko o ka
hale, mai kaupoku ka hoi ana iho loaa ia Laieikawai ma, ia manawa,
hikilele hou ae laua mai ka hiamoe ae.

I aku la o Laieikawai i kahi kahu, " He ala okoa hoi keia, aole hoi e
like me ke ala mua iho nei, he oi nae hoi keia mamua o kela iho nei.
he kane paha ka mea nona keia ala."

Olelo aku kahi kahu, " Kaheaia ko kupunawahine. e hai mai i ke
ano o keia ala."

ICahea aku la o Laieikawai.

Laieikawai: '• E Waka, e AVaka — e. "

AVaka : " E — o, heaha kau o ka po e ala nei ?"

Laieikawai : " Eia la he ala, he ala e wale no keia, he ala anuanii.
he ala huihui, eia la i ka houpo i ka manawa o maua."

Waka: "'Aole na he ala e, o Mailekaluhea aku la, o kekahi kai-
kuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane
ia, o ke kane ia moeia."

Laieikawai : " Ka I aole au e inoe ia ia."

I aku la o Aiwohikupua i ua wahi Kuhina nei ona, " E ! ke lohe
pono aku la oe i ka hoole ana ae la a ke Alii wahine."

131

1^2 HAWAIIAN HO.MANCK (IK l,A [KI K A W AI I ktii ANN. 1»

'• Yos. 1 lu-anl it: wluit uf Iut icI'iimiij; 1 it i> oiilv their scent she
does not like; i.erhaps she will yiel.l t.. Miniehnilii."'

"You are persistent.'" siiid Aiu()hikii|»nM. " Di.i 1 not tell \<>n I
wanted to fro back, but yon retnsed yon would not consent !""

"We have not tried all the sisters: two are out; three remain,"
saitl his connsellor. " Let idl your sisters take a chance: this will be
best; ))erhaps you are too hasty in going home: when you reach
Keaan and say you have not succeeded, your other sisters will say:
'If yo\i had let us try, Laieikawai would have consented;' so, then,
they get something to talk about; let them all try."

"Where are you, my counsellor!" said Aiwoiiikupua. " It is not
you who bears the shame; I am the one. If the grandchild thought
as Waka does all would be well."

" Let us bear the shame," said his counselloi-. " "^'ou know we men
nuist expect such rebuffs: 'a (-anoe will break on a coral reef:" and
if she should refuse, who will tell of it^ AA'e are the only ones to
hear it. Let us try what Mailelaulii can do."

And because the counselloi- urged so strongly the chief gave his
consent.

Mailelaulii went right to the door of the chief-house; she gave out
her perfume as the others had done: again Laieikawai was startled
from sleep and said to her nurse, "This is an entirely different fra-
grance— not like those before."

Said the nurse, " Call out to Waka."

Laieikawai: "O Waka! O Waka — O!"

Waka : " Heigh-yo ! Why waken in the middle of the night '."

Laieikawai: "Here is a fragrance, a strange fragrance, a cool fra-
grance, a chilling fragrance; it goes to my heart."

Waka: "That is no strange fragrance: it is Mailelaulii, one of the
sweet-smelling sisters of Aiwohikupua. who has come to get you for
his wife; he is the husband, the liusband for you to marry."

Laieikawai : " Bah ! I will not marry him !"

" One refusal is enough," said Aiwohikupua, " without getting four
more ! You have brought this shame upon us both, my comrade."

" Let us endure the shame," said his counsellor, " and if our sisters
do not succeed, then I will go and enter the house and tell her to take
you for her husband as you desire."

Then the chief's heart rejoiced, for Kauakahialii had told him
how this same man had got Laieikawai to come down to Keaau, so
Aiwohikupua readily assented to his s-ervant's plea.

BEcKwiTHi TEXT AND TRANSLATION 133

"Ae, ua loke, heaha la auanei ko ia hoole ana ac la, o ko laiia
aala no kai makemake oleia ae la, malia hoi o ae ia Mailehmlii."

" Hoopaa no hoi oe," wahi a Aiwohikupua, " kainoa ua hai niiui
iho nei wau ia oe i ko'u manao e hoi kakoii, eia kau he hoololohe,
hoololohe iho la oe la, aeia mai la."

"Aole ka hoi i pan na kaikuahine o kaiia, alua i hala, ekolu i koe,"
wahi a kona Kuhina, " kuuia aku paha i pan, he nani ia, ua pan
na kaikuahine o kaua i ke kii, wikiwiki auanei hoi paha oe e hoi.
a hiki kakou i kai o Keaau, olelo kakou no ka loaa ole, e olelo ae
auanei ka poe kaikuahine ou i koe; ina no ia makou ka olelo ana
mai e kii, ina no ua ae mai o Laieikawai, aia la, loaa ka lakou mea
e kamailio ai, kuuia aku i pan."

"Auhea oe e kuu Kuhina," wahi a Aiwohikupua, " aole o oe ke
hilahila ana, owau no, ina e like ana ka manao o ka moopuna me
ko Waka la, ina ua pono."

" Kuuia aku paha i ka hilahila,"' wahi a kona Kuhina, " kainoa
ua ike no oe, he waa naha i kooka ko kaua ko ke kane, a hoole mai
aunei ia nawai e olelo kana hoole ana, kainoa o kakou wale no kai
lohe, hoaoia'ku paha o Mailelaulii."

A no ka ikaika loa o ua wahi Kuhina nei ona i ke koi, hooholo
ke Alii i ka ae.

Hele aku la o Mailelaulii a kupono i ka puka o ka Halealii, kuu
aku ana oia i kona aala e like me na mea mua, hikilele hou mai la
o Laieikawai mai ka hiamoe, a olelo aku la i kahi kahu, " He wahi
ala okoa wale no hoi keia, aole hoi e like me kela mau mea mua."
I mai la kahi kahu, " Kaheaia o Waka."'
Laieikawai: " E Waka, e Waka — e."
AVaka : " E — o, heaha la kau o ka po e ala nei T'
Laieikawai : " Eia la he ala, he ala e wale no keia, he ala anuanu.
he ala huihui, eia la i ka houpo i ka manawa o maua."

Waka : " Aole na he ala e, o Mailelaulii aku la na o na kaikuahine
aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke
kane ia moeia."

Laieikawai : '' Ka ! aole au e moe ia ia."

" I hookahi no hoi hoole ana o ka pono," wahi a Aiwohikupua,
" o ka hele ka ia he kauna wale ae no koe o ka hoole, makena no hoi
ua hilahila ia oe e ke hoa."

" Kuuia aku paha i ka hilahila," wahi a kona Kuhina, " a i ole e
loaa i na kaikuahine o kaua, alalia, na"u e kii a loaa iloko o ka hale,
a olelo aku wau e lawe ia oe i Icane hoao nana e like me kou make-
make."

A no keia olelo a kona Kuhina, alalia, ua hoopihaia ko ke Alii
naau i ka olioli, no ka mea. ua lohe kela ia Kauakahialii i ka loaa
ana i ua wahi kanaka nei o Laieikawai, i hiki ai i kai o Keaau.
nolaila i hooholo koke ai o Aiwohikupua i olelo ae mamuli o ke koi
a ua wahi kanaka nei.

134 HAWAIIAN HOMANCK OF r^\Ii:i K A WAI Ikth ANXsa

Then Aiwohikupiia quickly oidered Muilepakiiha to go and stand
at the door of tlie chief-house; she gave forth her perfume, and
Laieikawai was stMitlfd froiu .slec|). and again snielled the fragrance.
Slie said to licr iimsi-, - Here is this fiagrance again, sweeter tlian
before."

Said the nurse again, " Call Waka."

Laikikawai : "() Waka! O Waka — Ol"

Waka : " Ileigh-yo I Wiiy waken in the middle of the night?"

Laikikawai : " Here is a fragrance, a strange fi-agrance, not like the
othens, a sweet fragrance, a pleasant fragrance; it goes to my heart."

Waka: "'That is no strange fragrance; it is Mailepakaha, the
sweet-smelling sister of Aiwohikupiia, who has come to get you for
a wife to marry him."'

Laikikawai: " Hnh I 1 will not niairy him I No matter wlio comes
1 will not sleep with him. Do not force Aiwohikupiia on me again."

When Aiwohikupua heard this fresh refusal from Laieikawai,
his counsellor said. " Mj' lord, it is useless ! There is nothing more to
be done except one thing; better i)ut oif trying the youngest sister
and, if she is refused, my going myself, since we have heard her
vehement refusal and the sharp chiding she gave her grandmother.
And now I have only one thing to advise; it is for me to speak and
for you to decide."

''Advise away," said Aiwohikupiia, "If it .seems good, I will con-
sent; but if not, I will refuse."

"Let us go to the grandmother," said his counsellor, "and ask
her; maybe we can get the consent from her."

Said Aiwohikupua, "There is nothing left to be done; it is over;
only one word more — our sister.s. let them stay here in the Jungle, for
they are worthless."

Then Aiwohikupua said to his sisters, "' You are to stay here; my
cherished hope has failed in bringing you here; the forest is your
dwelling hereafter." It was then pretty near dawn.

At Aiwohikupua's words all the sisters bowed their heads and
wailed.

When Aiwohikupua and his companion started to go, Kahalao-
inapuana, the youngest sister, called out. " O you two there ! Wait !
Had we known in Kauai that you were bringing us to leave us in this
place, we would never have come. It is only fair that I, too, should
have had a chance to win Laieikawai, and had I failed then you
would have a right to leave me; we are all together, the guilty with
the guiltless; you know me well, I hav^e gained all your wishes."

BKCKwiTHl TKXT AND TRANSLATION 135

la mauawa, kena koke ae la o Aiwohikupua ia Mailepakaha, hele
aku la a ku ma ka puka o ka Halealii; kuu aku la i kona aala, a
hikilele mai la ko Laieikawai hiamoe, honi hou ana no i ke ala. I
hou aku keia i kahi kahu, '" Eia hou no keia ala. he wahi ala nohea
hoi keia.'"

Olelo hou aku kahi kahu, " Kaheaia o Waka."

Laieikawai: " E Waka, e Waka — e."

Waka : " E— o, heaha kau o ka po e ala nei ?"

Laieikawai : " Eia la he ala, he ala okoa hoi keia, aole hoi i like
me na ula mua iho nei, he ala maikai keia, he ala nohea, eia la i ka
houpo i ka manawa o maua."

Waka : " Aole na iTe ala e, o Mailepakaha aku la o ke kaikuahine
aala o Aiwohikuputi, i kii mai la ia oe i wahine oe i kane ia, o ke
kane ia moeia."

Laieikawai : " Ka I aole au e moe ia ia, ina i kii mai kekahi niea
e ia'u, aole no wau e ae ana ! Mai hoomoe hou oe ia'u ia Aiwohi-
kupua."

A lohe o Aiwohikupua, a me kona Kuhina i keia lioole hou ana o
Laieikawai, i aku ua Kuhina nei ona, "E kuu Haku, pale ka pono!
aohe pono i koe, hookahi no pono o ka hoi wale no koe o kakou;
kaukai aku nei hoi ka pono i ko kaikuahine muli la hoi, i ole ae hoi
ia lakou, ia'u aku la hoi, i lohe aku nei ka hana, e hoole loa ae ana
no keia, me ka nuku maoli ae la no i ke kupunawahine; a eia nae
hoi ka'u wahi olelo i koe ia oe. o ka olelo no auanei ka"u, o ka ae no
kau."

" Oleloia ana," wahi a Aiwohikupua, " a i ike aku au he kupono
i ka ae, alalia ae aku, i na he kupono ole, aole no au e ae aku."

" E kii kaua ma o ke kupunawahine la." wahi a ua Kuhina nei,
" e noi aku ia ia, malia o ae mai keia."

Olelo aku o Aiwohikupua, "Aole a kakou hana i koe. ua pau, eia
wale no ka olelo i koe, o na kaikuahine o kaua, e noho lakou i ka
nahelehele nei, no ka mea, aohe a lakou waiwai."

Alalia, hull aku la o Aiwohikupua a olelo aku la i na kaikuahine.
" E noho oukou, ua nele ae la no ka'u mea i makemake ai e lawe mai
ia oukou, o ka nahele no nei noho iho." Ke hele aku nei e maamaama.

A pau ka Aiwohikupua olelo ana i na kaikuahine; kulou like iho
la ke poo o na kaikuahine i kahi hookahi, e uwe ana.

Kaha aku la o Aiwohikupua ma iho, kahea aku la o Kahalao-
mapuana, ke kaikuahine rauli loa, i aku la, " E laua la ! ku iho, e lohe
mua makou i Kauai, e lawe ana oe a haalele ia makou i keia wahi,
i na aole makou e hiki mai. Pono no la hoi ia. ina owau kekahi
i kii aku nei ia Laieikawai, a nele ana la hoi, alalia, pono kau haalele
ana ia'u, pau pu no o ka mea i hewa, a me ka mea hewa ole. Aole oe
he malihini ia'u, ia'u wale no e ko ai kau mau mea a pau."

13(5 HAWAIIAN KOMANCE OF I^IEIKAWAI I kth ANN. M

WluMi AiwdliiUiipiia licard liis yoimgost .sister, he felt liiniself (o
bliiiue.

AhvoliiUupuii called to his sister, " ^'oii shall emne with me; your
oklei' sisters must stay here."

"I will not go," answered the youngest sister, ''unless we all go
together, only then will I go home."

BE.KW1THJ TEXT AND TRANSLATION 137

A lohe o Aiwohikupua i keia olelo a kona kaikuahine upio, hoohewa
iho la oia ia ia iho.

Kahea mai la o Aiwohikupua i ke kaikuahine opiopio, '" Iho mai
kaua, ou mau kaikuaana ke noho aku."

" Aole wau e hiki aku," wahi a kona kaikuahine opiopio, '" aia a pan
loa inakou i ka hoi pu me oe, alaila, hoi aku au."

00604—18 18

CHAl'TKR X

At these words of his yomif^'est sislei' " Aiwohikupua said, "Stay
lieio, then, with your sisters and go with (iieni wherever you wish,
hilt 1 am going home."

Aiwohikupua turned to go, and as the two were still on the way,
rang the song of Mailehaiwale, as follows:

My iliviiip i)i-.)tlitM-.
My heart's liiKliesl.
(Jo and looli

Uitj> tlie eyes iif oiir pan^nts. say
^Vflf abide here,
Fed upon the fruit of sin."
Is constancy perhaps a sin?

Aiwohikupua turned and looked back at his younger sisters and
said, " Constancy is not a sin ; haven't I told you that I leave you
because you are worthless? If you had gained for me my desire
you would not have to stay here; that was what you were brought
here for.'' The two turned and went on and did not listen to the
sisters any longer.

When Aiwohikupua and his companion had departed, the sisters
conferred together and agreed to follow him, thinking he could be
pacified.

They descended and came to the coast at Keaau, where the canoe
was making ready for sailing. At the landing the sisters sat waiting
to be called; all had gone aboard the canoe, there was no summons at
all, the party began to move off: then rang out the song of Maile-
kaluhea, as follows:

My divine brother.

My heart's liigliest — turn hither,

Look upon your little sisters.

Those who have followed you over the way,

Over the high way, over the low way.

In the rain with a pack on its back,

Like one carrying a child.

In the rain that roars in the hala trees.

That roars in the hala trees of Hanalei.

How is it with us?

Why did you not leave us.

Leave us at home.

When you went on the journey?

You will look.

Look into the eyes,

The eyes of our parents.

Fare you well !

MOKUNA X

A no keia olelo a koiui kaikaiihine opiopio, alalia i aku o Aiwohi-
kupiia, " O noho mamuli ou man kaikuaana, a nan no e hull ae me ko
man kaikuaana i ka oukou wahi e hele ai, eia wan ke hoi nei."

Hnli aku la o Aiwohikupua ma e hoi, ia laua e hele ana ma ke a la,
kani aku la ke oli a Mailehaiwale. penei:

" Kuu Kaikuuane kapii.
Laniihikapu o ka manawa — e. e hoi — e;
E hoi oe u Ike aku
I ka mal«t-o na niakua. hai aku.
EiaTmakou/anei,
B mSnr'ana. i ka liala nui,
He hoouraau hala paha?"

Hull mai la o Aiwohikupua nana hope aku la i na kaiknahine, me
ka i aku, "Aole he hala hoomau, kainoa ua hai mua iho nei no wau
ia oukou, no ka oukou waiwai ole, oia kuu mea i haalele ai ia oukou,
ina i loaa iho nei kuu makemake ia oukou, alaila, aole oukou e noho,
oia iho la no ko oukou mea i laweia mai ai." Huli aku la no laua lu)i,
pan ka ike ana i na kaiknahine.

A hala aku la o Aiwohikupua ma. kuka iho la na kaiknahine i ko
lakou manao, a hooholo iho la lakou. e ukali mahope o ke kaikuane,
me ka manao e maliu mai.

Iho aku la lakou a hiki i kai o Keaau, e hoomakaukau ana na waa;
noho iho la na kaiknahine ma ke awa, e kali ana no ke kaheaia mai, a
pau lakou i ke kau maluna o na waa, aole nae kaheaia mai, ia lakou i
hoomaka ai e holo, kani aku la ke oli a Mailekalnhea, penei :

" Kuu kaikunaue kapu.
Laniihikapu o ka manawa, e liuli mai,
E nana mai i ou man pokii,
I na hoa ukali o ke ala,
O ke ala nui, ala iki,
O ka ua haawe kua.
Me he kelki la ;

0 ka ua hookamumu hala,
Hookamumu hala o Hanalei — e.
Pehea makou — e.

1 hea no la hoi kau haalele,
Haalele oe i ka hale,

Hele oe i kau huakai.

Ike aku — e,

Ike aku 1 ka uiaka,

I ka maka o na makua.

Aloha wale — e."

140 HAWAIIAN ROMANCK OF KAIKIKAWAI I Kill ann. si

While Mailokaliilif;! was Mi\n:in>r nut once did their brother coin-
passioimteiv iooU towmd tin-in. luul the ciinoe having departed, the
sisters sat eonferriufi, (hen one of them. Kahalaoinapiiatia, the young-
est, began to speak.

These were her words: " It is clear that onr brother chief is not
l)acitie(l by the entreaties of Mailehaiwale and Mailekaluhea. I^et
lis, better, go by land to their landing i)lace, then it will be Maile-
laiilii's turn to sing. It may be he will sliow^ affection for her." And
they did as she advised.

They left Keaau, came first to Piinahoa, to a place called Kaiioa-
kapa. and sat down there until Aiwohikupua's parly arrived.

When AiwohikHi)ua and his companions had almost come to land
where the sisters were sitting. Aiwohikiipua suddenly called out to
the paddlers and the steersmen, "Let us leave this harbor; those
women have chased us all this way; Me had better look for another
landing place."

As they left the sisters sitting there, Mailelaulii sang a song, as
follows:

My (liviue brother,

My heart's hlgliest.

What Is our great fault?

The eyes of our chief are turned away in displeasure,

The sound of chanting is forbidden,

The chant of your little ones,

Of your little sisters.

Have compassion upon us,

Have compassion upon the comrades who have followed you.

The comrades who climbed the cliffs of Haena,

Crept over the cliff where the way was rugged,

The rugged ladder-way up Nualolo

The rough cliff-way up Makana,

It is there — return hither.

Give a kiss to your sisters.

And go on your way.

On the home journey — heartless.

Farewell to you, you shall look

Look, in our native land,

Into the eyes of our parents.

Fare you well !

As Aiwohikupua heard the sister's voice, thej' let the canoe float
gently; then said Kahalaomapuana, "That is good for us; this is the
only time they have let the canoe float ; now we shall hear them call-
ing to us. and go on board the canoe, then we shall be safe."

After letting the canoe float a little while, the whole party turned
and made off, and had not the least compassion.

When they had left, the sisters consulted afresh what they should
do. Kahalaomapuana gave her advice.

BKCKWiTHl TEXT AND TRANSLATION' 141

Iloko o keia oli ana a Mailekaliihea, aole nae i maliu iki iiiai ko
lakou kaikunane, a hala akii la lakoii la ma na waa, noho iho la iia
kaikuahine, kuka iho la i manao no lakou, hookahi mea nana i
hoopuka ka lakoii olelo. o Kahalaomapuana, ko lakou muli loa.

Eia kana olelo, " He nani ia na maliu ole mai la ko kakou kai-
kunane alii, i ka Mailehaiwale a me Mailekaluhea. i ka laua uwalo
aku. e aho e hele no kakou mauka a kahi e pae ae ai lakou, alalia, na
Mailelaulii e kaukau aku i ko kakou kaikuahine. malia o aloha mai ia
kakou." A ua holo like ae la ia manao ia lakou.

A haalele lakou ia Keaau, hiki mua na kaikuahine i Punahoa, ma
kahi i kapaia o Kanoakajja, noho iho lakou malaila, hiki hope o
Aiwohikupua ma.

Ia Aiwohikupua ma i aneane ai e pae mai ma kahi a na kaikuahine
e noho aku ana, ike mai la o Aiwohikupua e noho aku ana kona mau
kaikuahine, kahea koke ae la o Aiwohikupua i na hoewaa a me na
hookele, " E haalele kakou i keia awa: no ka mea, eia no ua poe uhai
loloa nei, e pono kakou ke imi aku i awa e ae e pae aku ai."

la lakou i haalele ai i kahi a na kaikuahine e noho ana, hea aku la
o Mailelaulii mahope, ma ke mele, penei :

" Kuu kaikunane kapii,
I.aniihikapu o kuu manawa — e!
Heaha ka hala nui?
1 paweo ai na maka o kuu hakn.
I kapu ai ka leo i ka uwalo,
Ka uwalo hoi a kou niau pokii,
Kou mau pokii kiiiku.ihine hoi,
E maliu mai.

E maliu mai i na hoa ukali,
Na hoa pi: pali o Haena,
Kokolo pali o ke ala haka,
Alahaka ulili o Nualolo,
Pali kui — e ! kui o Makana,
E iala — e, hoi mai — e.
Homai ka ihu i ou pokii.
A hele aku i kau huakai,
I ka huakai hoi a ke alolia ole — e.
•Aloha oe, ike aku,
Ike aku i ka aina,
I ka maka o na makua — e."

A lohe o Aiwohikupua ma i ka leo o keia kaikuahine, lana malie
iho la na waa, alalia, i aku la o Kahalaomapuana, "Pono io kakou,
akahi no hea ana i lana malie ai na waa, hoolohe aku kakou o ka leo
o ke kahea mai, a kau kakou maluna o na waa, alalia, palekana."

A liuliu ka lakou la hoolana ana i na waa, o ka huli aku la no ia o
Aiwohikupua ma e holo, aole wahi mea a maliu iki mai.

A hala aku la lakou la, kuka hou iho la na kaikuahine i olelo hou
na lakou. O Kahalaomapuana no ko lakou mea manao.

14'2 nvWAII.VN UdMANCK Ol' l^MI'.IKAWAI iKin ANN.sa

Sho said to her sisliMs. " TIumt iiiv two of iis left. I ;.ii.l M:iil."-
pakaha."

Answered M!ulei)aUiiha, "lie will have no (dinpa.ssion for me, for
he had none on any of our sisters; it may be worse with me. I think
you had better plead with him as yoii are the little one, it may be he
will take pity on you."

But the youngest would not consent; then they drew lots by pull-
ing the flower stems of grass; the one who jjulled the longest, she
was the one to plead with the brother; now when they drew, the lot
fell to Kahalaomapuana.

When this was done, they left Punahoa, again followed their
brother and came to Ilonolii, where Aiwohikupua's party had already
arrived. Here they camped at some distance from Aiwohikupua's
party, and Aiwohikupua's party from them.

At Honolii that night thej' arranged that the others should sleep
and a single one keep watch, and to this all consented. They kept
watch according to age and gave the morning watch to the youngest.
This was in order to see Aiwohikupua's start, for on their journey
from Kauai the party had always set out at dawn.

The sisters stood guard that night, until in Mailepakaha's watch
Aiwohikupua's party made the canoes ready to start: she awakened
the others, and all awoke together.

As the sisters crouched there Kahalaomapuana 's watch came, and
the party boarded the canoe. The sisters followed down to the land-
ing, and Kahalaomapuana ran and clung to the back of the canoe
and called to them in song, as follows:

I >ui' brother and lord,

Divine brother,

Highest aud closest!

Where are you, oh! where?

Yj9tt and we, here and there.
^-Tou, \the voyager.
'■, We,.the followers.

Along the diff.s, swininiiiiK rotiud the steeps.

Bathing at Waihulau,

Waihalaii at Wailuu ;

Jvo longer are we beloved.

Do you no longer love us?

The comrades who followed you over the ocean.

Over the great waves, the little waves.

Over the long waves, the short waves,

Over the long-backed waves of the ocean.

Comrades who followed you inland.

Far through the .lungle.

BECKWiTHl TEXT AND TRANSLATION 148

I mai la oia i kona man kaikuaana, " Elua inaiia i koe, owan a
me Mailepakaha."

Olelo mai hoi o Mailepakaha, "Aole no e maliu mai ia'ii; no ka
mea, ke maliu ole ae la ka hoi i ko kaua niau kaikuaana, oki loa aku
paha wall, i ko'u manao, e aho nan e hoalohaloha'ku na kahi mea
unku o kakou, malia o maliu mai ia oe.'"

Aole nae he ae o kahi muli loa, alalia, hoailona iho la lakou, ma
ka huhuki ana i na pua mauu, o ka mea loihi o ka mauu, oia ka mea
nana e hoalohaloha ko lakou kaikunane: aka, i ka hoailona ana.
ku ia Kahalaomapuana ka hoailona.

A pan ka lakou hana ana no keia mau mea, haalele lakou ia
Punahoa, hele ukali hou mai la lakou ma kahi e loaa ai ko lakou
kaikimane. ia hele ana, hiki lakou i Honolii, ua hiki mua o Aiwo-
hikupua ma i Honolii, noho mai la lakou nei ma kahi kaawale, a
pela no hoi o Aiwohikupua ma ma kahi kaawale.

Ia lakou ma Honolii ia po, kuka iho la lakou e moe kekahi poe,
a e ala hookahi, a holo ia mea ia lakou. Hoomaka ko lakou wati e
like me ko lakou hanau ana, a i ko lakou kaikaina ka wati wanaao
o ke ku ana. O ke kumu o ia hana ana a lakou pela, i ikeia ka
manawa holo o Aiwohikupua ma; no ka mea, ua maa kona mau
kaikuahine i ka holo ana mai, mai Kauai mai, ma ka wanaao e
holo ai.

Ku aku la na kaikuahine i ka po, a hiki i ko Mailepakaha wati e
ku ana, hoomakaukau o Aiwohikupua ma i na waa no ka holo ana,
hoala aku la ia i kekahi poe o lakou. a ala like mai lakou a pan.

Ia lakou e okuu nui ana. o ka Kahalaomapuana wati ia, a kau
lakou ma na waa, hookokoke aku la kona mau kaikuahine ma ke
awa, a o Kahalaomapuana ka mea i hele loa aku a paa mahope o na
waa, a kahea aku ma ke mele, penei :

" Ko makou kaikunane haku,
Kaikunane kapu.
Laniiliikapu o kuu piko — e !
Auhea oe, o o — e,

0 oe, o makou, i o ianei hoi,
Nau ka bttaterl,- . ,.

"\ Ukali aIt\ijmflkoUr

1 na pali i ka hulaana kakou,
Au aku o ka Wailialau,
Waiiialau 1 Wailua — e ;

He aloha ole — e.

He aloha ole paha kou ia makou,

Na hoa ukali o ka moana,

O ka ale nui, ale iki,

O ka ale loa, ale poko,

O ka ale kua loloa o ka ninaiui,

Hoa ukali o kela uka,

O kela nahele liuliu.

144 HAWAIIAN HUMANCIK OF l^IEIKAWAI I kth *nn. t3

'riu'dtiKli ll>f iii^lit. siici'od iiiu) (lr«-ii<lful,

I 111, I urn Imck 1

< >li, turn back tiiul luive pity.

Listen t<i my pleading,

Mo Hie littlest of jour sisters.

Why will you iiliandon.

Abandon us

In this desolation?

You have opened the highway before us.

After you we followed,

We are known as your little sisters.

Then forsake your anger,

The wrath, the loveles.s heart,

(!ive a kiss to your little ones,

Fare you well I

When hi.s youngest si.ster raised this lamentation to Aiwohikiipna,
then the brothers heart glowed with love and longing for his sister.
And because of his great love for his little sister, he took her in
his arms, set her on his lap, and wept.

When Kahalaomapuana was in her brother's lap, Aiwohikupua
ordered the canoemen to paddle with all their might; then the other
sisters were left far behind and the canoe went ahead.

As they went, Kahalaomapuana was troubled in mind for her
sisters.

Then Kahalaomapuana wept for her sisters and besought Aiwohi-
kupua to restore her to her sisters ; but Aiwohikupua would not take
pity on her.

"O Aiwohikupua," said his sister, " I will not let you take me by
myself without taking my sisters with me, for you called me to you
before when we were at Paliuli, but I would not con.sent to your
taking me alone."

And because of Aiwohikupiia'.s stubbornness in refusing to let his
sister go, then Kahalaomapuana jumped from the canoe into the
sea. Then, for the last time she spoke to her brother in a song, as
follows :

You go home and look,

Ix)ok into the eyes.

Into the eyes of our parents.

Love to our native land.

My kindred and our friends,

I am going baek to your little .sisters,

To my older sisters I return.

BECKWiTHj TEXT AND TRANSLATION 145

0 ka po iu anoano,
E huli mai.

E huli mai, a e maliu mai,
E hoolono mai lea 1 uwalo a'u,
A'u hoi a Uou pokii muli loa.
Ihea la hoi kau haalele
Haalele iho ia makou

1 kahi haiki,

Nail i waele ke alanui mamua,
Mahope aku makou ou,
Ike'a ai he mau pokii,
Ilaila la haalele aku ka huhu.
Ka inaina, ka opu aloha ole,
Homal ka ihu i ou mau pokii,
Aloha wale — e."

Ia manawa a kona kaikuahine muli loa e hapai ana i keia leo
kaukau imiia o Aiohikupua, alaila, iia hoomaeeleia ka naaii o ko lakou
kaikunane i ke aloha kaumaha no kona kaikuahine.

A no ka nui loa o ke aloha o Aiwohikupiia i ko lakou pokii, lalau
mai la a hoonoho iho la iluna o kona uha, a uwe iho la.

Ia Kahalaomapuana e kau ana i ka uha o kona kaikunane, kena
ae la o Aiwohikupua i na hoewaa, i hoe ikaika; ia manawa, ua hala
hope loa kekahi mau kailaiahine, a hala mua lakou la.

Ia lakou e holo ana, alaila, ua pono ole ka manao o Kahalaomapuana
i kona mau kaikuaana.

Ia Kahalaomapuana e uwe ana no kona mau kaikuaana, ia manawa
kona noi ana'ku ia Aiwohikupua, e hoihoi ia ia me kona mau kai-
kuaana ; aka, aole no he maliu mai o Aiwohikupua.

" E Aiwohikupua," wahi a kona kaikuahine, " aole wau e ae e lawe
oe ia'u owau wale, ke ole oe e lawe pu me'ko'u mau kaikuaana ; no ka
mea, ua kahea mua ae no oe ia'u i ko kakou wa i Paliuli ; aka, aole
wau i ae mai, no kou lawe ia'u owau wale."

A no ka paakiki loa o Aiwohikupua aole e hookuu i kona kaikua-
hine, ia manawa, lele aku la o Kahalaomapuana mai luna aku o ka
waa a haule iloko o ke kai. Ia manawa, hoopuka aku la kona kai-
kuahine i olelo hope, ma ke mele, penei :

" Ke hoi la oe a ike aku.
Ike aku i ka maka.
I ka maka o na makiia,
Aloha aku i ka aina,
I ka nui a nie na makamaka,
Ke hoi nei wau me o'u pokii.
Me o'u kaikuaana hoi — e."

CHAPTER XI

Dining this very hist song of KalKilaoniapuana's, Aiwohikupua's
heart filled with love, and he called out for the canoe to back up, but
Kahalaomapuana had been lefl far behind, so swiftly were the men
paddling, and by the time the canoe had turned about to pick her up
she was not to be found.

(Here we must leave Aiwohikupua fur a little and tell about his
sisters, then speak again about Aiwohikupua.)

When Aiwf)hikupua"s party forsook his sisters at Honolii and
took Kahalaomapuana with them, the girls mourned for love of their
younger sister, for they loved Kahalaomapuana better than their
parents or their native land.

While they were still mourning Kahalaomapuana ajipeared by
the cliff; then their sorrow was at an end.

They crowded about their younger sister, and she told them what
had happened to her and why she had returned, as has been told in
the chapter before.

After talking of all these things, they consulted together where
they might best live, and agreed to go back to Paliuli.

After their council they left Honolii and returned to the uplands
of Paliuli, to a place near Laieikawai's house, and lived there inside
of hollow trees.

And because they wished so much to see Laieikawai they spied
out for her fi-om day to day, and after many days of spying they
had not had the least sight of her. for every day the door was fast
closed.

So they consulted how to get sight of Laieikawai, and after seek-
ing many days after some way to see the princess of Paliuli they
found none.

During this debate their younger sister did not speak, so one of her
older sisters said, " Kahalaomapuana, all of us have tried to devise
a way to see Laieikawai, but we have not found one; perhaps you
have something in mind. Speak."
146

MOKUNA XI

Iloko o keia kaukau hope loa a Kahalaomapuana, ua hoopihaia
ko Aiwohikupua naau i ke aloha nui; a kahea ae la oia e hooemi
hope na waa, aka, ua hala hope loa o Kahalaomapiiana i hope, no
ka ikaika loa o ka holo o na waa ; a i ka wa i hull hope ai na waa e
kii hou i kona kaikuahine, aole nae i loaa.

(Maanei e waiho iki i ke kamailio ana no Aiwohikupua, e pono ke
kamailio hou no kona mau kaikuahine; alalia, e kamailio hou no
Aiwohikupua.)

la manawa a Aiwohikupua ma i haalele aku ai i na kaikuahine
ma Honolii, a lawe pu aku ia Kahalaomapuana ; nui loa iho la ke
aloha, a me ka uwe ana no ko lakou kaikaina, ua oi aku ko lakou
aloha ia Kahalaomapuana, mamua o ko lakou aloha i ko lakou mau
makua, a me ka aina.

Ia lakou no e uwe ana, hoea mai ana o Kahalaomapuana ma ka
pali mai, alaila, ua kuuia ka naau kaumaha o kona mau kaikuaana.

A hui ae la lakou me ko lakou kaikaina, a hai aku la oia i kana
liana, a me ke kumu o kona hoi ana mai e like me ka mea i olelo
muaia ae nei ma keia Mokuna.

A pau ka lakou kamailio ana no keia mau mea, kuka iho la lakou
i ka pono o ko lakou noho ana. a hooholo ae la lakou e hoi hou
lakou i Paliuli.

Mahope iho o ko lakou kuka ana no lakou iho, haalele lakou ia
Honolii, hoi aku la a uka o Paliuli, ma kahi e kokoke aku ana i ka
hale o Laieikawai, noho iho la lakou maloko o na puha laau.

A no ko lakou makemake nui e ike ia Laieikawai, hoohalua mau
lakou i keia la keia la, a nui na la o lakou i hoohalua ai, aole lakou i
ike iki no ka lakou mea e hoohalua nei, no ka mea, ua paa mau ka
puka o ka hale i na la a pau.

A no ia mea, kukakuka ae la lakou i mea e ike aku ai lakou ia
Laieikawai, a nui na la o ko lakou imi ana i mea e ike aku ai no ke
Alii wahine o Paliuli, aole loaa.

Iloko o keia mau la kuka o lakou, aole i pane iki ko lakou kaikaina,
a no ia mea, olelo aku kekahi o kona mau kaikuaana, " E Kahalaoma-
puana, o makou wale no ia e noonoo nei i mea no kakou e ike aku ai
ia Laieikawai, aole nae he loaa: malia paha, aia ia oe kekahi mea e
hiki ai, e olelo ae oe."

147

148 HAWAUAN ROMANCE OF LAIEIKAWAI Ieth ANN. M

•' Vi's." >:\'u\ their yoiuifj;!'!- sistor, " k-l iis hurii a fire every night,
iiiul lot the oKIest sinj;". tiien tlu> next, uirI .su on until the last of us,
only one of us sing each night, then I will come the last night; per-
haps the fire bin-ning every night will annoy the princess so she
will come to fiml out about us, then perhaps we shall see Laieikawai."

Kahalaoinai)uana's words pleased them.

The next night they lighted the fire and Mailehaiwale sang that
night, as they had agreed, and the next night Mailekaluhea; so
they did every night, and the fourth night pas-sed; but Laieikawai
gave them no concern. The princess had, in fact, heard the sing-
ing and seen the fire burning constantly, but what was that to the
princess !

On the tifth night, Kahalaomapuana's night, the last night of all,
they lighted the fire, and at midnight Kahalaomapuana made a
trumpet of a ti leaf "^ and pla3'ed on it.

Then for the first time Laieikawai felt pleasure in the music, but
the princess paid no attention to it. And just before daylight Kaha-
laomapuana played again on her ti leaf trumpet as before, then this
delighted the princess. Only two times Kahalaomapuana blew on it
that night.

The second night Kahalaomapuana did the same thing again;
she began early in the evening to play, but the princess took no
notice.

Just before daylight that night she, played a second time. Then
Laieikawai's sleep was disturbed, and this night she was even more
delighted.

And, her interest aroused, she sent her attendant to see where the
musical instrument was which was played so near her.

Then the princess's attendant went out of the door of the chief-
house and saw the fire which the girls had lighted, crept along until
she came to the place where the fire was, and stood at a distance
where she was out of sight of those about the fire.

And having seen, she returned to Laieikawai, and the princess
incjuired about it.

The attendant told the princess what she had seen. "When I
went outside the door of the house I saw a fire burning near, and I
went and came and stood at a distance without being myself seen.
There behold ! I saw five girls sitting around the fire, very beautiful
girls; all looked alike, but one of them was very little and she was
the one who played the sweet music that w^e heard."

When the princess heard this she said to her attendant, " Go and get
the smallest of them, tell her to come here and amuse us."

BECKWiTH] TEXT AND TBAN8LATI0N 149

"Ae," wahi a ko lakou kaikaina, "e ho-a kakou i ahima kela po
keia po, a e oli aku ka hanau mua, alalia, i ka mull ilio, pela a pau
kakou, i hookahi no olioli ana a ka mea hookah! ma ka po, alalia,
ia'u ka po hope loa ; malla paha o lllo ka a-a man ana a ke ahl 1 na
po a pau i mea no ke Alii e uluhua ai, alalia, hele mai e nana la
kakou, alalia, pela paha e ike ai kakou ia Laielkawai."

A ma keia olelo a Kahalaomapuana, ua pono ia imiia o lakou.

I ka po mua, ho-a ae la lakou 1 ahl, a ia Mailehaiwale ke oli ana ia
po, e like me ka lakou hooholo like ana. A 1 kekahi po mai la
Mailekaluhea, pela mau lakou 1 liana ai a hala no po eha, aole nae i
loaa ia Lalelkawai ka hooululuiaia, ua loho no nae ke Alii vvahine
i ke oli, a ua ike no hoi 1 ka a-a mau ana a ke ahl ; a heaha la ia mea
1 ke Alll wahine.

I ka lima o ka po, oia ko Kahalaomapuana po, o ka hope loa no
hoi ia ; ho-a iho la ke ahl, a ma ka waenakonu o ka po, hana iho la o
Kahalaomapuana he pu la-1, a hookanl aku la.

Iloko oia manawa, akahi no a komo iloko o Laieikawai ka lealea
no kela leo e kani nel, aole nae 1 hoouluhuaia ke Alii wahine. A ma
ka jjIH o ke ao, hookanl hou aku la o Kahalaomapuana i kana pu
la-i e like me ke kani mua ana, alalia, ua lllo Iho la no la 1 mea
lealea no ke Alii ; elua wale no puhi ana a Kahalaomapuana la po.

I ka lua o ka po, hana hou no o Kahalaomapuana 1 kana hana ; ma
ka pili nae o ke ahlahi kana hoomaka ana e hookanl, aole nae 1
uluhua ke Alii.

Ma ka pill o ka wanaao oia po no, ka lua la o ka hookanl ana.
Ia manawa, ua hoouluhuaia ko Laieikawai manawa hlamoe; a o ka
oi no hoi keia o ka po lealea loa o ke Alii.

A no ka uluhua o Laieikawai, kena ae la oia 1 kona wahi kahu e
hele e nana 1 kahl 1 kani mai al keia mea kani.

Ia manawa, puka ae la ua wahi kahu nel o ke Alii iwaho o ka
Halealii, a ike aku la 1 ke ahl a ua poe kalkamahlne nei e aa mai
ana, hookolo aku la oia a hlkl 1 kahl o ke ahl e a ana, ma ke kaawale
nae kela kahl 1 ku aku ai me ka Ike ole mai a lakou la ia lanel.

A ike keia, hoi aku la a la Laieikawai, ninau mai la ke Alii.

Hal aku la kahl kahu 1 kana mea 1 ike al, manuili o ka ninau a
ke Alii, "■ Ia'u 1 puka aku ai mai ka hale aku nei, ike aku la wau
he ahi e aa mai ana, hele aku nei wau a hlkl, a ma ke kaawale ko'u
ku ana aku, me ka ike ole mai o lakou la ia'u. Ala hoi, ike aku la
wau he mau kalkamahlne elima, e noho ana a punl ke ahi, he mau
kalkamahlne maikal wale no lakou, ua like wale no na ano, hookahi
nae o lakou wahi mea uuku loa, a nana ka mea kani lealea a kaua
e lohe aku nei."

A lohe ke Alii 1 kela mea, olelo aku la oia 1 kona kahu, " E kil oe
a kahl mea uuku o lakou, olelo aku oe e hele mai lanel, i hana mai
ai oia i kana mea hoolealea imua o kaua."

150 HAWAIIAN ROMANCE OF l^IEIKAWAI |eth.ann.8»

At these words of the princess, the nurse went and came to the
phice where the sisters were and they saw her, and she said, " I am
a messenger sent hither by my chief to fetch whichever one of you I
want to take; so I take the smallest of yon to go and visit my princess
as she has commanded."

Wlien Kalialaomaptiana was cairied away, the hearts ()f the sisters
sang for joy, for they thouglit to win fortune thereafter.

And their sister went into the presence of Laieikawai.

When they had come to the house, the attendant opened tiie door;
then, Kahahioniapuana was terrified to see Laieikawai resting on the
wings of birds as was her custom ; two scarlet iiiri birds were perched
on the shoulders of the princess and shook the dew from red lekiia
blossoms upon her hea<l.

And when Kahalaomapuana saw this, then it seemed marvelous to
the stranger girl, and she fell to the ground with trembling heart.

The princess's attendant came and asked, "What is the matter,
daughter ? "

And twice she asked, then the girl arose and said to the princess's
attendant as follows : '" Permit me to return to my sisters, to the place
from which you took me, for I tremble with fear at the marvelous
nature of your princess."

Said the princess's attendant, " Do not fear, have no dread, arise
and enter to meet my prince&s as she has commanded you."

" I am afraid," said the girl.

\Vlien the princess heard their low voices, she arose and called to
Kahalaomapuana ; then the girPs distress was at an end, and the
stranger entered to visit the princess.

Said Laieikawai, " Is the merry instrument yours that sounded
here last night and this?"

" Yes ," it is mine," said Kahalaomapuana.

" Go on," said Laieikawai, " play it."

Kahalaomapuana took her ti leaf trumpet from behind her ear,
and played before the princess ; then Laieikawai was delighted. This
was th* first time the princess had seen this Irind of instrument.

BECKWiTH] TEXT AND TRANSLATION 151

A no keia olelo u ke Alii, hele aku la kahi kahu a liiki i kahi o nu
kaikamahine, a ike mai la lakou i keia mea, hai aku la oia, " He
alele wau i-hooimaia mai nei e kuu Alii e kii mai i kekahi o oukou e
like me ka'u mea e manao ai e lawe, nolaila, ke lawe nei wau i kahi
mea uuku o oukou e hele e launa pu me kuu Alii e like me kana
kauoha."

A laweia aku la o Kahalaomapuana, alaila, ua hoohauoliia ka
naau o kona mau kaikuaana, no ka manao no e loaa ana ka pomaikai
mahope.

A hiki aku la ua wahi kaikaina nei o lakou imua o Laieikawai.

la ia nae i hiki aku ai a ka hale, wehe ae la ke kahu o ke Alii i ka
puka o ka Halealii, ia manawa, ua hoopuiwa kokeia ko Kahalao-
mapuana lunanianao, no ka ike ana aku ia Laieikawai e kau mai
ana iluna o ka eheu o na manu e like me kona ano mau, elua hoi mau
manu liwipoiena e kau ana ma na poohiwi o ke Alii, e lu ana i na
wai ala lehua ma ke poo o ke Alii.

A no ka ike ana aku o Kahalaomapuana i keia mau mea, a he
mea kupanaha ia imua o ke Kaikamahine malihini, haule aku la
oia i ka honua me ka naau eehia.

Hele aku la ke kahu o ke Alii, a ninau aku la. " Heaha keia e ke
kaikamahine I "

A palua kana ninau ana, alaila, ala ae la ke kaikamahine, a olelo
aku la i ke kahu o ke Alii me ka i aku, " E ae mai oe ia'u e hoi au
me ou kaikuaana, ma kahi i loaa ai wau ia oe, no ka mea, ua eehia
wau i ka maka'u no ke ano e loa o kau Alii."

Olelo mai la ke kahu o ke Alii, " Mai maka'u oe. mai hopoliopo,
e ku oe a e komo aku e halawai me kuu Alii e like me kana kauoha
ia oe."

" He maka'u," wahi a ke kaikamahine.

A lohe mai la ke Alii i ka laua haukamumu, ala ae la oia a hea
aku la ia Kahalaomapuana, alaila, ua hoopauia ko ke kaikamahine
naau kaumaha, a komo aku la ka malihini e launa me ke Alii.

I mai la o Laieikawai, "Xau anei ka mea kani lealea i kani mai ai
i keia po, a me keia po 1 "

"Ae, na'u," wahi a Kahalaomapuana.

" O i ana," wahi a Laieikawai, " hookani ia ana."

Lalau ae la o Kahalaomapuana i kana pu la-i ma kona pepeiao,
i-hookani aku la imua o ke Alii ; alaila, ua hoolealeaia o Laieikawai.
Oia ka makamua o ko ke Alii ike ana i keia mea kani.

CHAPTER XII

Now, Laieikawai became fascinated with the luerry iiistriinient
upon which the girl phiyed, so she bade her sound it again.

Said the girl, '' I can not sound it again, for it is now daylight,
and this instrument is a kind that sounds only by night ; it will never
sound by day."

Laieikawai was surprised at these words, thinking the girl was
lying. So she snatched the trumpet out of the girl's hand and
played upon it. and because she was unpracticed in playing the
trumpet the thing made no sound; then the princess believed that
the trumpet would not sound by day.

Said Laieikawai to Kahalaomapuana, " Let us two be friends, and
you shall live here in my house and become my favorite, and your
work will be to amuse me."

Said Kahalaomapuana, " O princess, you have spoken well ; but
it would grieve me to live with you and perhaps gain happiness for
myself while my sisters might be suffering."

"How many of you are there? " asked Laieikawai, " and how did
you come here?"

Said Kahalaomapuana, '' There are six of us born of the same
parents; one of the six is a boy and five of us are his younger sisters,
and the boy is the oldest, and I am the youngest born. And we
journeyed hither with our brother, and because we failed to gain for
him his wish, therefore he has abandoned us and has gone back
with his favorite companion, and we live here in distress."

Laieikawai asked, "Where do you come from? "

" From Kauai," answered Kahalaomapuana.

"And what is your brothers name ? "

"Aiwohikupua," replied the girl.

Again Laieikawai asked, " What are the names of each of you ? "

Then she told them all.

Then Laieikawai understood that these were the persons who came
that first night.

152

MOKUNA XII

A no ka lilo loa o ko Laieikawai manawa i ka olioli no ka mea
kani lealea a ke kaikamaliine ; alalia, kena ae la o Laieikawai i ke
kaikamahine e hookani hou.

I aku la ke kaikamahine, "Aole e kani ke hookani hou ; no ka mea,
ua malamalama loa, he mea mau ia, ma ka po wale no e kani ai nei
mea kani, aole e pono ma ke ao."

A no keia olelo a ke kaikamahine, kahaha loa iho la o Laieikawai
me ka manao he wahahee na ke kaikamahine, alalia, lalau akn la o
Laieikawai 1 ka pu la-i ma ka lima o ke kaikamahine, a hookani iho
la, a no ko Laieikawai maa ole 1 ka hookani ka pu la-1, nolaila, ua
loaa ole ke kani ma ia hookani ana, alalia, he mea maopopo loa i ke
Alii wahine, he mea kani ole no ka pu la-1 ke hookani ma ke ao.

Olelo aku la o Laieikawai ia Kahalaomapuana, " Ke makemake
nei wau e hoaikane kaua, a ma ko'u hale nei oe e noho ai, a e lilo oe i
mea punahele na'u, a o kau hana ka hoolealea mal ia'u."

Olelo aku la o Kahalaomapuana, " E ke Alii e, ua pono kau olelo ;
aka, he mea kaumaha no'u ke noho wau me oe, a e loaa ana paha ia'u
ka pomaikai, a o ko'u mau kaikuaana, e lilo paha auanei lakou 1 mea
pilikia."

" Ehla oukou ka nui." wahi a Laieikawai, " a pehea ko oukou hikl
ana maanei? "

Olelo akii la o Kahalaomapuana, " Eono makou ko makou nui a
na makua hookahi o ko makou ono, he keiki kane, a elima makou
na kalkuahine, o ke keiki kane no ko makou mua, a owau ko makou
mull loa. A ma ka huakai a ko makou kaikunane, oia ko makou mea
i hiki ai maanei, a no ka loaa ole ana ia makou o kona makemake,
nolaila, ua haalele kela ia makou, a ua hoi aku la ko makou kaikunane
me kona kekoolua, a ke noho nei makou me ka makamaka ole."

Ninau mal la o Laieikawai, " Nohea mai oukou ? "

" No Kauai mai," wahi a Kahalaomapuana.

"A owai ka inoa o ko oukou kaikunane? "

Hal aku la kela, " O Aiwohikupua."

Ninau hou o Laieikawai, "Owai ko oukou mau inoa pakahi?"

Alalia hai aku la kela ia lakou a pau.

Alalia, hoomaopopo iho la o Laieikawai, o lakou no ka poe i hiki 1
kela po mua.

60604— IS 20 153

154 HAWAIIAN nOMANCB DF l.AtKIKAWAl | iciii ANN. s,i

Said Liiicikiiwiii, " Voiir sisters and voiii- ln.ithcr 1 know well, if
it was really von who came to nie that nipht ; Imt yon I did not hear.

"Yes; we were the ones," ssiid Kainilaonnipnaini.

SaidLaieikawai, "If yon were the ones who cantc that night, who
guided you here? For the place is nnfreqiUMited, not a single person
comes here."

The girl said, "We had a native of the place to guide us, the same
man who spoke to you in behalf of Kauakahialii." Then it was clear
he was a fellow countryman of theirs.

The end of all this talk was that Laicikawai bade lier grandmother
to prepare a house for the sisters of Aiwohikujjua.

Then, through the supernatural power of her grandmother, Waka,
the matter was quickly dispatched, the house was made ready.

When the house was prepared Laieikawai gave orders to Kahalao-
mapuana : " "^'ou return, and to-night come here with all your sisters;
when I have seen tliem then you shall play to us on your men-y
instrument."

When Kalialaonuipuana rejoined her sisters they asked what she
had done — what kind of interview she had had with the princess.

Answered the girl, "When I reached the door of the palace a
hunchback opened the door to receive me, and when I saw the prin-
cess resting (m the wings of birds, at the sight I trembled with fear
and fell down to the earth. For this reason when I was taken in to
talk with the princess I did just what .she wished, and she asked
about us and T told her everything. The result is. fortune is ours:
she has commanded >is all to go to her to-night."

When they heard this the sisters were joyful.

At the time the princess had directed they left the hollow tree
where they had lived as fugitives.

They went and stood at the door of the chief-house. Laieikavvai's
attendant opened the door, and they saw just what their sister had
described to them.

But when they actually saw Laieikawai, then they were filled with
dread, and all except Kahalaomapuana ran trembling with fear and
fell to the ground.

And at the princess's command the strangers were brought into
the presence of the princess, and the princess was pleased with them.

And at this interview with the princess she promised them her
protection, as follows :

BECKwiTH] TEXT AND TRANSLATION 155

I aku la o Laieikawai, " O koii niau kaikuaana a me ke kaikunane
o oukou kai maopopo, ina nae o oiikou kai hiki mai i kela po aku nei
la ; aka, o oe ka'u mea i lohe ole."

" O makou no," wahi a Kahalaomapuana.

I akiri3~o Laieikawai, " Ina o oukou kai hiki mai i kela po, alaila,
nawai i alakai ia oukou ma keia wahi ? ^o ka mea, he wahi ike oleia
keia, akahi wale no poe i hele mai i keia Mahi."

I aku keia, " He kamaaina no ko makou mea nana i alakai mai, oia
hoi kela wahi kanaka nana i olelo mai ia oe no Kauakahialii." Alaila,
ua maopopo he kamaaina ko lakou.

A pau ka laua kamailio ana no keia mau mea, kauoha ae la oia i
kona kupunawahine, e hoomakaukau i hale no na kaikuahine o
Aiwohikupua.

Alaila, ma ka mana o AVaka. kona kupunawahine, ua hikiwawe loa,
ua paa ka hale.

A makaukau ka hale, kena aku la o Laieikawai ia Kahalaomapuana,
" E hoi oe, a kela po aku, pii mai oe me ou mau kaikuaana mai, i ike aku
wau ia lakou, alaila, e lealea mai oe ia kakou, i kau mea kani lealea."

A hala aku la o Kahalaomapuana, a hui me kona mau kaikuaana,
ninau mai la nae kona mau kaikuaana i kana hana, a me ke ano o ko
laua halawai ana me ke Alii.

Hai aku la kela, " la'u i hiki aku ai a ma ka puka o ka hale o ke
Alii, wehe aku la kahi kuapuu nana i kii mai nei ia'u, a i kuu ike ana
aku nei i ke Alii e kau mai ana iluna o ka eheu on na manu, no ia ike ana
o'u, ua eehia wau me ka maka'u a haule aku la wau ilalo nia ka lepo.
A no keia mea, kiiia mai la wau a komo aku la e kamailio pu me ke
Alii, a hana aku wau i kona lealea, e like me ko ke Alii makemake,
a ua ninau mai nei kela ia kakou, ua hai pau aku au. Xolaila, e loaa
ana ia kakou ka pomaikai, ua kauoha mai nei kela, a i keia po pii
aku kakou."

A lohe kona mau kaikuaana i keia nuui olelo, he mea e ka olioli o
lakou.

A hiki i ka manawa a ke Alii i kauoha mai ai ia lakou, haalele
lakou i na puha laau, kahi a lakou i noho pio ai.

Hele aku la lakou a ku ma ka puka o ka Hale Alii, wehe ae la ke
kahu 0 Laieikawai i ka puka, a ike aku la lakou e like me ka olelo a ko
lakou kaikaina.

Ia lakou nae i ike aku ai ia Laieikawai, alaila, ua puiwa koke
lakou, a holo aku la me ka haalulu eehia, a pau loa lakou i ka haule i
ka honua, koe nae o Kahalaomapuana.

A ma ke kauoha a ke Alii, ua kii ia aku kele poe malihini a laweia
mai la imua o ke Alii, a he mea oluolu ia i ko ke Alii manao.

Ia lakou e halawai ana me ke Alii wahine, hoopuka mai la oia
imua o na malihini he olelo hoopomaikai, a penei no ia :

156 liAW.MlAN U()MANl'K (IF T^MHIKAWAI I ktii ann. is

"I have heard from your younger sister that you are all of th(i
same parentage and the same blood; therefore I shall treat you nil iis
one blood with me, and we shall protect each other. Whatever one
says, the others shall do. Whatever trouble comes to one, the others
shall share; and for this reason I have asked our grandmother to
furnish you a home where you may live virgin like myself, no one
taking a husband without the others" consent. So shall it be well
with us from this time on."*"

To these conditions the strangei' girls agreed: the younger sister
answered the princess for them all :

"O princess, we are happy that you receive us; happy, too,
that you take us to be your sisters as you have said; and so we obey.
Only one thing we ask of you : All of us sisters have been set apart
by our parents to take no delight in men ; and it is their wish that we
remain virgin until the end of our days; and so we, your servants,
beseech you not to defile us with any man, according to the princess's
pleasure, but to allow us to live virgin according to our parents' vow."

And this request of the strangers seemed good to the princess.

After talking with the princess concerning all these things, they
were dismissed to the house prepared for them.

As soon as the girls went to live in the house they consulted how
they should obey the princess's commands, and they appointed their
younger sister to speak to the princess about what they had agreed
upon.

One afternoon, just as the princess woke from sleep, came Ka-
halaomapuana to amuse the princess by playing on the trumpet
until the princess wished it no longer.

Then she told Laieikawai what the sisters had agreed upon and
said, "O princess, we have consiilted together how to protect you,
and all five of us have agreed to become the bodyguard for your
house; ours shall be the consent, ours the refusal. If anyone washes
to see you, be he a man, or maybe a woman, or even a chief, he shall
not see you without our approval. Therefore I pray the princess
to consent to what we have agreed."

Said Laieikawai, " I consent to your agreement, and yours shall
be the guardianship over all the land of Paliuli."

BECKWITH] TEXT AND TRANSLATION 157

" Ua lobe wau i ko oukou kaikaina, he poe oukou no ka hanauna
hookahi, a he poe koko like oukou ; a nolaila, ke lawe nei au ia oukou
ma ke ano o ke koko hookahi, e kiai kakou ia kakou iho, ma ka olelo
a kekahi, malaila like kakou, iloko o kela pilikia keia pilikia, o kakou
no kekahi ilaila. A no ia mea, ua kauoha wau e hoomakaukau ko
kakou kupunawahine i hale no oukou e noho ai me ka maluhia, e like
me a'u nei, aole e aeia kekahi e lawe i kane nana, me ka ae like ole o
kakou ; pela e pono ai kakou ma keia hope aku.''

A no keia olelo, hooholo ae la na kaikamahine nialihini, na ko
lakou kaikaina e hoopuka ka lakou olelo pane aku i ke Alii.

" E ke Alii e ! Pomaikai makou no kou hookipa ana ia makou, a
pomaikai hoi makou, no kou lawe ana ae ia makou I mau hoahanau
nou, e like me kau i olelo mai nei ia makou, a pela no makou e hoolohe
ai. Hookahi nae mea a makou e hai aku ia oe, he poe kaikamahine
makou i hoolaa ia e ko makou mau makua, aole he oluolu e lawe
makou i kane mare, a o ka makemake o ko makou mau makua, e noho
puupaa na makou a liiki i ko makou mau la hope, a nolaila, ke noi
mua aku nei kau mau kauwa, mai ae oe ia makou e hoohaumia me
kekahi mau kanaka, e like me ka makemake o ke Alii; nolaila, e
hookuu ia makou e noho puupaa e like me ka olelo paa a ko makou
mau makua."

He mea maikai nae i ko ke Alii nianao ka olelo a na malihini.

A pau ka lakou olelo ana me ke Alii no keia mau mea, hoihoiia
aku la lakou a ma ka hale i hoomakaukauia no lakou.

I ua mau kaikamahine nei e noho ana ma ko lakou hale, he mea mau
ia lakou ke kuka mau ma na mea e pili ana ia lakou, a me ke Alii,
no ko lakou noho ana, a me na hana a ke Alii e olelo mai ai. A hoo-
holo ae la lakou e hoolilo i ko lakou kaikaina i hoa kuka no ke Alii
ma na hana e pili ana i ko lakou noho ana.

I kekahi awakea, i ko ke Alii manawa ala mai ka hiamoe mai, hele
aku la o Kahalaomapuana e hoolealea i ke Alii ma ka hookanikani
ana i ka pu la-i, a pau ko ke Alii makemake.

Ia manawa, hai aku la oia i kana olelo imua o Laieikawai, no ka
lakou mea i kuka ai me kona mau kaikuaana ; i aku la, " E ke Alii, ua
kuka makou i mea nou e maluhia ai, nolaila, ua hooholo makou i ko
makou"^anao, e hoolilo makou ia makou elima i mau koa kiai no
kou Halealii, a ma o makou la e ae ia ai, a ma o makou la e hooleia
ai. Ina i hele mai kekahi mea makemake e ike ia oe, ina he kane,
a he wahine paha, a ina he alii, aole lakou e ike ia oe ke ole makou
e ae aku; nolaila, ke noi aku nei au e ae mai ke Alii e like me ka
makou hooholo ana."

I mai la o Laieikawai, " Ke ae aku nei wau e like me ka oukou mau
olelo hooholo, a o oukou no ka mana ma Paliuli nei a puni."

158 HAWAIIAN llOMAflCE OF LAIEIKAWAI iKiii asn.33

Now the girls' main purpose in becoming guardians of Paliuli was,
if Aiwohikupua should again enter Paliuli, to have power to bar
their enemy.

Thus they dwelt in Paliuli, and while they dwelt there never did
they weary of life. Never did they even see the person who pre-
pared them food, nor the food itself, save when, at mealtimes, the
birds brought them food and cleared away the remnants when they
had done. So Paliuli became Uy them a land beloved, and there
they dwelt until the trouble eame upon them which was wrought by
Halaaniani.

(Here, O reader, we leave speaking of the sisters of Aiwohikupua,
and in Chapter XIII of this tale will speak again of Aiwohikupua
and his coming to Kauai.)

BECKWiTH] TEXT AND TRANSLATION 159

Eia nae ka manao nui o kela poe kaikamaliine e lilo i kiai no ke
Alii, no ko lakou manao e puka hou ana o Aiwohikupua i Paliuli,
alaila, he mana ko lakou e kipaku i ko lakou enemi.

Noho iho la lakou ma Paliuli, iloko nae o ko lakou noho ana, aole
lakou i ike i ko lakou luhi ma ia noho ana; aole hoi lakou i ike iki
i ka mea nana e hana mai ka lakou ai. Eia wale no ko lakou manawa
ike i ka lakou mau mea ai, i ka manawa makaukau o lakou e paina,
ia manawa e lawe mai ai na manu i na mea ai a lakou, a na na manu
no e hoihoi aku i na ukana ke pau ka lakou paina ana, a no keia mea,
ua lilo o Paliuli i aina aloha loa na lakou, a malaila lakou i noho
ai a hiki i ka haunaele ana ia Halaaniani.

(Maanei e ka mea heluhelu e waiho i ke karaailio ana no na kai-
kuahine o Aiwohikupua, a ma ka Mokima XIII o keia Kaao e kama-
ilio hou no Aiwohikupua no kona hoi ana i Kauai.)

CHAPTER XIII

At the time when Kahalaoraaijuana leaped from the canoe into the
sea it was going very swiftly, so she fell far behind. The canoe
turned back to recover Kahalaoraapuana, but the party did not find
her; then Aiwohikupua abandoned his young sister and sailed
straight for Kauai.

As Aiwohikupua sailed away from Hawaii, between Oahu and
Kauai he spoke to his paddlers as follows: "When we get back to
Kauai let no one tell that v,'e have been to Hawaii after Laieikawai,
lest shame come to me and I be spoken of jeeringly; and therefore I
lay my commands upon you. "VVTioever speaks of this journey of
ours and I hear of it, his penalty is death, his and all his offspring,
as I vowed to those paddlers of mine before.

They returned to Kauai. A few days afterwards Aiwohikupua,
the chief, wished to make a feast for the chiefs and for all his friends
on Kauai.

While the feast was being made ready the chief gave word to fetch
the f casters; with all the male chiefs, only one woman of rank was
allowed to come to the celebration ; this was Kailiokalauokekoa.*'

On the day of the feast all the guests assembled, the food was
ready spread, and the drink at the feast was the awa.

Before eating, all the guests together took up their cups of awa
and drank. During the feasting, the awa had not the least effect
upon them.

And because the atua had no effect, the chief hastily urged his awa
chewers to chew the aiva a second time. When the chief's command
was carried out, the guests and the chief himself took up their cups
of awa all together and drank. When this cup of awa was drained
the effect of the awa overcame them. But the one who felt the effects
most was the chief who gave the feast.

Now, while the prince was drunk, the oath wliich he swore at sea
to the rowers was not forgotten ; not from one of his own men was
the forbidden story told, but from the mouth of Aiwohikupua him-
self was the prince's secret heard.
160

MOKUNA XIII

Mahope iho o ko Kahalaomapuana lele ana iloko o ke kai mai
luna iho o na waa, e holo ikaika loa ana na waa ia manawa;
nolaila, ua hala hope loa o Kahahtomapuana. Hoohuli hou na waa
i hope e imi ia Kahalaomajjuana, aole iiae i loaa ; nolaila, haalele loa
o Aiwohikupua i kona kaikuahine of)iopio, a hoi loa aku i Kauai.

Ia Aiwohikupua i hoi ai mai Hawaii mai a hiki mawaena o
Oahu nei a me Kauai, olelo aku la o Aiwohikupua i kona mau
hoewaa penei : " I ko kakou hoi ana anei a hiki i Kauai, mai olelo
oukou, i Hawaii aku nei kakou i o Laieikawai la, o hilahila auanei
au; no ka mea, he kanaka wau ua waia i ka olelo ia; a nolaila, ke
hai aku nei au i ka'u olelo paa ia oukou. O ka mea nana e hai i
keia hele ana o kakou, a lohe wau, alalia, o kona uku ka make, a me
kona ohana a pau, pela no au i olelo ai i kela poe hoewaa mamua."

Hoi aku la lakou a Kauai. I kekahi mau la, makemake iho la ke
Alii, o Aiwohikupua, e hana i Ahaaina palala me na'lii, a me kona
mau hoa a puni o Kauai.

A i ka makaukau ana o ka Ahaaina palala a ke Alii, kauoha ae
la ke Alii i kana olelo e kii aku i na hoa-ai; ma na alii kane wale no,
a hookahi wale no alii wahine i aeia e komo i ka Ahaaina palala,
oia o Kailiokalauokekoa.

I ka la i Ahaaina ai, akoakoa mai la na hoa-ai a pau loa, ua
makaukau na mea ai, a o ka awa ko lakou mea inu ma ia Ahaaina
ana.

Mamua o ko lakou paina ana, lalau like na hoa i na apuawa, a
inu iho la. Iloko o ko lakou manaw'a ai, aole i loaa ia lakou ka
ona ana o ka awa.

A no ka loaa ole o ka ona o ka awa, hoolale koke ae la ke Alii
i kona mau mama awa e mama hou ka awa. A makaukau ko ke
Alii makemake, lalau like ae la na hoa-ai o ke Alii, a me ke Alii
pu i na apuawa, a inn ae la. Ma keia inu awa hope o lakou, ua
loohia mai maluna o lakou ka ona awa. Aka, hookahi mea oi aku
o ka ona, o ke Alii nana ka papaaina.

Iloko o kela manawa ona o ke Alii, alalia, ua nalo ole ka olelopaa
ana i olelo ai i kona mau hoewaa ma ka moana, aole nae i loheia
ma o kana poe i papa ai ; aka, ma ka waha ponoi no o Aiwohikupua
i loheia'i olelo huna a ke Alii.

€0604—18- 21 161

IG'2 IIWVAUAN UOMANC'E OK I-AIETKAWAI |kth,ann?.j

Wliile under the iiifliioiice of the ««'«, Ai\vohikui)iin turned right
around upon Kiumkahialii, who was sitting near, and said : " O Kaua-
kahialii, when you were talking to us about Laieikawai, straightway
there entered into nie desire after tiuit woman; then sleepless were
my nights with the wish to sec her; so I sailed and came to Hawaii,
tw^o of us went up, until at daylight we reached the uplands of
Paliuli; when T went to see the chief's house, it was very beautiful,
I was ashamed ; therefore I returned here. I returned, in fact, think-
ing that the little sisters were the ones to get my wish: I fetched
them, made the journey with the girls to the house of the princess,
let them do their best; when, as it iiappeiied, they were all refused,
all four sisters except the youngest; for shame I returned. Surely
that woman is the most stubborn of all, she has no equal."

While Aiwohikupua talked of Laieikawai's stubbornness, Hauailiki
was sitting at the feast, the young singer of Mana, a chief of high
rank on the father's side and of unrivaled beauty.

He arose and said to Aiwohikupua, " You managed the affair
awkwardly. I do not believe her to be a stubborn woman ; give me
a chance to stand before her eyes; I should not have to speak, she
would come of her own free will to meet me, then you would see
us together.

Said Aiwohikupua, ''Hauailiki, I wish you would go to Hawaii;
if you get Laieikawai, you are a lucky felloAv, and I will send men
with you and a double canoe; and should you lose in this journey
then your lands become mine, and if you return with Laieikawai then
all my lands are yours."

After Aiwohikupua had finished speaking, that very night, Hauai-
liki boarded the double canoe and set sail, but many days passed on
the journey.

As they sailed they stood off Makahanaloa, and, looking out. saw
the rainbow arching above the beach of Keaau. Said Aiwohikupua's
chief counsellor to Hauailiki, '' Look well at that rainbow arching
the beach there at Keaau. There is Laieikawai watching the surf
riding."

Said Hauailiki, '' I thought Paliuli was where she lived."

And on the next day, in the afternoon, when they reached Keaau,
Laieikawai had just returned with Aiwohikupua's sisters to Paliuli.

When Hauailiki's party arrived, behold many persons came to see
this youth who rivaled Kauakahialii and Aiwohikupua in beauty,
and all the people of Keaau praised him exceedingly.

BEoKwiTiil TEXT AND TEANSLATION 163

A ona iho la o Aiwohikupua, alalia, haliii pono aku la oia ma
kahi a Kauakahialii e noho mai ana, olelo aku la, " E Kauakahialii
e, ia oe no e kamailio ana ia makou no Laieikawai, komo koke iho la
iloko o'u ka makemake no kela waliine; nolaila, moe ino ko'u mau
po e ake e ike; nolaila, holo aku nei wau a hiki i Hawaii, pii aku nei
maua a malamalama, puka i uka o Paliuli, i nana aku ka liana i ka
hale o ke Alii, aole i kana mai, o ko'u hilahila ; no ia mea, hoi mai nei.
Hoi mai nei hoi wau, a manao mai o na kaikuahine hoi ka mea e
loaa'i, kii mai nei, i hele aku nei ka hana me na kaikuahine a hiki i
ka hale o ke Alii, kuu aku hoi i ka na kaikuahine loaa ; i hana aku ka
hana, i ka hoole waleia no a pau na kaikuahine eha, koe o kahi muli
loa o'u, o ko'u hilahila no ia hoi mai nei, he oi no hoi kela o ka
wahine kupaa nui wale, aole i ka lua."

Iloko o kela manawa a Aiwohikupua e kama ilio ana no ka paakiki
o Laieikawai. Ia manawa e noho ana o Hauailiki, ke keiki puukani
o Mana iloko o ka Ahaaina, he keiki kaukaualii no hoi, oia ka oi o
ka maikai.

Ku ae la oia iluna, a olelo aku la ia Aiwohikupua " He hawawu
aku la no kau hele ana, aole wau i manao he wahine paakiki ia, ina
e ku an imua o kona mau maka, aole au e olelo aku, nana no e hele
wale mai a hui maua; alalia, e ike oukou e noho aku ana maua."

I aku la o Aiwohikupua, "E Hauailiki e, ke makemake nei au e
hele oe i Hawaii, ina e lilo mai o Laieikawai, he oi oe, a na'u no e
hooima me oe i mau kanaka, a ia'u na waa, a i nele oe ma keia hele
ana au, alalia, lilo kou mau aina ia'u; a ina i hoi mai oe me
Laieikawai, alalia, nou ko'u mau aina."

A pau ka Aiwohikupua ma olelo ana no keia mau mea, ia po iho,
kau o Hauailiki ma maluna o na waa a holo aku la : aka, ua nui no
na la i hala ma ia holo ana.

Ia holo ana, hiki aku lakou iwaho o Makahanaloa, i nana aku ka
hana o lakou nei, e pio ana ke anuenue i kai o Keaau. Olelo aku la
ke Kuhina o Aiwohikupua ia Hauailiki, " E nana oe i kela anuenue
e pio mai la i kai, o Keaau no ia ; a aia ilaila o Laieikawai, ua iho ae
la i ka nana heenalu."

I mai la o Hauailiki, " Kainoa aia o Paliuli kona wahi noho mau."

A i kekahi la ae, ma ka auina la, hiki aku la lakou i Keaau, ua
hoi aku nae o Laieikawai me na kaikuahine o Aiwohikupua i uka o
Paliuli.

Ia Hauailiki nia i hiki aku ai, aia hoi ua nui na mea i hele mai e
nana no keia keiki oi kelakela o ka maikai mamua o Kauakahialii a
me Aiwohikupua, a he mea mahalo nui loa ia na na kamaaina o
Keaau.

KH HAWAIIAN Rt^MANCK OF l^UEIKAWAI [eth.anii.m

Next day at sunrise the mist and fog covered all Ke^iau, and when
it cleared, behold ! seven girls were sitting at the landing place of
Keaau, one of whom was more beautiful than the rest. This was the
ver}' first time that the sisters of Aiwoiiikupua had come down with
Laieikawai, according to their compact.

As Laieikawai and her companions were sitting there that morn-
ing, Ilauailiki stood up and walked abo\it before tl)em, showing off
his good looks to gain the notice of the prin(^ess of Paliuli. But
what was Hauailiki to Laieikawai? Mere chaff!

Four days Laieikawai came to Keaau after Hauailiki's entei'ing
the harbor: and four days Hauailiki showed himself off before
Laieikawai, and she took no notice at all of him.

On the fifth day of her coming. Ilauailiki thought to display
before the beloved one his skill with the surf board;** the truth is
Ilauailiki surpassed an)' one else on Kauai as an expert in surf
riding, ]w surpassed all others in his day, and he was famous for
this skill as well as for his good looks.

That day, at daybreak, tlie natives of the place, men and women,
were out in the breakers.

While the people were gathering for surfing, Hauailiki undid his
garment, got his surf board, of the kind made out of a thick piece
of ivili will wood, went directly to the place where Laieikawai's party
sat, and stood there for some minutes; then it was that the sisters of
Aiwohikupua took a liking to Hauailiki.

Said Maileliaiwale to Laieikawai, " If we had not been set apart by
oiir parents, I would take Hauailiki for my husband."

Said Laieikawai, "I like him. too; but I, too, have been set apart
by my grandmother, so that my liking is useless."

" We are all alike," said Mailehaiwale.

When Hauailiki had showed himself off for some minutes, Hauai-
liki leaped with his surf board into the sea and swam out into the
breakers.

When Hauailiki was out in the surf, one of the girls called out,
" Land now ! "

"Land away!" answered Hauailiki. for he did not wish to ride
in on the same breaker with the crowd. He wished to make himself
conspicuous on a separate breaker, in order that Laieikawai should
see his skill in surf riding and maybe take a liking to him. Not so!

BEtKWiTHl TEXT AND TRANSLATION 165

I kekahi la ae ma ka puka ana a ka la, uhi ana ke awa a nie ka
noe ma Keaau a puni, a i ka mao ana'e, aia hoi ehiku man wahiiie
e noho ana ma ke awa pae o Keaau, a hookahi oi oia poe. Akahi
wale no a iho na kaikuahine o Aiwohikupua ma keia hele ana o
Laieikawai, e like me kana olelo hoopomaikai.

la Laieikawai ma enoho ana ma kela kakahiaka, ku ae la o Hauai-
liki a holoholo ae la imua o lakou la, e hoika ana ia ia iho ma kona
ano kanaka ui, me ka manao e maliuia mai e ke Alii wahine o
Paliuli. A heaha la o Hauailiki ia Laieikawai? "he opala paha."

Eha na la o Laieikawai o ka hiki ana ma Keaau, mahope iho o ko
Hauailiki puka ana aku ; a eha no hoi la o ko Hauailiki hoike ana ia
ia imua o Laieikawai, a aole nae he maliu iki ia mai.

I ka lima o ka la o ko Laieikawai hiki ana ma Keaau, manao iho
la o Hauailiki e hoike ia ia iho imua o kana mea e iini nui nei no
kona akamai ma ka heenalu ; he oiaio, o Hauailiki no ka oi ma Kauai
no ke akamai i ka heenalu a oia no ka oi iloko o kona mau la, a he
keiki kaulana hoi oia ma ke akamai i ka heenalu, a kaulana no hoi no
kona ui.

I ua la la, i ka puka ana a ka la. aia na kamaaina ma kulana
nalu, na kane, a me na wahine.

I na kamaaina e akoakoa ana ma kulana heenalu, wehe ae la o
Hauailki i kona aahu kapa, hopu iho la i kona papa heenalu (he olo),
a hele aku la a ma kahi e kupono ana ia Laieikawai ma, ku iho la
oia no kekahi mau minute, ia manawa nae, komo mai la iloko o na
kailaiahine o Aiwohikupua ka makemake no Hauailiki.

I aku la o Mailehaiwale ia Laieikawai, "Ina paha aole makou i
hoolaaia e ko kakou mau makua. ina ua lawe wau ia Hauailiki i
kane na'u."

I aku o Laieikawai, " Ua makemake no hoi wau, ina hoi aole wau i
hoolaaia e ko'u kupunawahine, nolaila, he mea ole ko'u make-make."

" O kaua pu," wahi a Mailehaiwale.

A pau ko Hauailiki mau minute hookahakaha, lele aku la ua o
Hauailiki me kona papa heenalu i ke kai, a au aku la a loilana nalu.

Ia Hauailiki ma kulana nalu, kahea mai la kekahi kaikamahine
kamaaina, " Pae hoi kakou."

"Hee aku paha," wahi a Hauailiki, no ka mea, aole ona makemake,
e hee pu oia me ka lehulehu ma ka nalu hookahi, makemake no oia e
hookaokoa ia ia oia wale no ma ka nulu okoa, i kiimu e ike mai ai o
Laieikawai no kona akamai i ka heenalu, malia o makemake ia mai
oia ; aole ka !

IGO HAWAIIAN KOMANCK OF I^IKI KAW AI Ibth ann.m

When the others had gone in, a little wave budded and swelled,
then Haiiailiki rode the wave. As he rode, the natives cheered and
the sisters of Aiwohikupua also. What was that to Laieikawai?

When Haiiailiki heard the cheering, then he thought surely Laiei-
kawai s voice would join the shouting. Not so! Tie kept on surfing
until the fifth wave had pas.sedj it was the same; he got no call what-
ever; then ITauailiki first felt discouragement, with the proof of
Aiwohikupua's saying about the " stubbornness of Laieikawai."

BKCKWITH] TEXT AND TBANSLATION 167

A hala aku la na kamaaina, ohu niai la he wahi iialu opuu, ia ma-
nawa ka Hauailiki hee ana i kona nalu. Ia Hauailiki e hee la i ka
nalu, uwa ka pihe a na kamaaina, a me na kaikuahine o Aiwohikupua :
Heaha la ia ia Laieikii vvai ?

A no ka lohe ana aku o Hauailiki i keia pihe uwa, alalia, manao
iho ia ua huipu me Laieikawai i keia leo uwa, aole ka ! hoomau akii
la oia i ka heenalu a hala elima nalu, oia mau no. Aole nae i loaa ka
heahea ia mai, nolaila, hoomaka mai la ia Hauailiki ke kaumaha, me
ka hooiaio iki i keia olelo a Aiwohikupua no ka "paakiki o
Laieikawai."

CHAPTER XIV

\\'lien Ilauailiki saw that Laicikawai still paid no attention to
him he made up his mind to come in on the surf without the board.

lie left it and swam out to the breakers. As he was swimming
Laieikawai said, " Hauailiki must be crazy."

Her comi:)anions said, " Perhaps he will ride in on the surf without
a board."

\\Tien Hauailiki got to the breakers, just as the crest rose and
broke at his back, he stood on its edge, the foam rose on each side
of his neck like boars' tusks. Then all on shoi-e shouted and for
the first time Laieikawai smiled; the feat was new to her eyes and
to her guardians also.

When Hauailiki saw Laieikawai smiling to herself he thought she
had taken a liking to him because of this feat, so he kept on re-
peating it until five breakers had come in; no summons came to him
from Laieikawai.

Then Hauailiki was heavy-hearted because Laieikawai took no
notice of him, and he felt ashamed because of his boast to Aiwohi-
kupua, as we have seen in the last chapter.

So he floated gently on the waves, and as he floated the time drew
near for Laieikawai's party to return to Paliuli. Then Laieikawai
beckoned to Hauailiki.

When Hauailiki saw the signal the burden was lifted from his
mind; Hauailiki boasted to himself, "You wanted me all the time;
you just delayed."

And at the signal of the princess of Paliuli he lay upon the
breaker and landed right where Laieikawai and her companions
were sitting; then Laieikawai threw a lehua wreath around Haua-
iliki's neck, as she always did for those who showed skill in surf
riding. And soon after the mist and fog covered the land, and when
it passed away nothing was to be seen of Laieikawai and her party;
they were at Paliuli.

This was the last time that Laieikawai's party came to Keaau while
Hauailiki was thei'e; after Hauailiki's return to Kauai, then Laiei-
kawai came again to Keaau.

MOKUNA XIV

A ike maopopo ae la o Hauailiki, aole i komo iloko o Laieikawai
ka makemake ia Hauailiki ma ia mea, hoopau ae la oia i ka heenalu
ma ka papa ; manao ae la oia e kaha.

Haalele iho la oia i kona papa, a au aku la i kulana heenalu. Ia ia
e au ana, oleic ae la o Laieikawai i kona mau hoa, " E ! pupule o
Hauailiki."

I aku la kona mau hoa, " Malia paha e kaha nalu ana."

Ia Hauailiki ma kulana nalu, i ka nalu i ea mai ai a kakala ma
kona kua, ia manawa kaha mai la oia i ka nalu, pii ke kai me he niho
puaa la ma o a ma o o kona a i. Ia manawa, uwa ka pihe o uka,
akahi no a loaa mai ia Laieikawai ka akaaka, a he mea malihini no
hoi ia i kona maka a me kona mea e ae."

A ike aku la o Hauailiki i ko Laieikawai akaaka ana iho, manao
iho la oia, ua komo ka makemake i Laieikawai ma keia hana a Hauai-
liki, alaila, hoomau aku la oia ma ke kaha nalu, a hala elima nalu,
aole i loaa ka hea mai a Laieikawai ia ia nei.

Nolaila, he mea kaumaha loa ia ia Hauailiki, ka maliu ole mai o
Laieikawai ia ia nei, a he mea hilahila nui loa hoi nona, no ka mea,
ua olelo kaena mua kela ia Aiwohikupua, e like me ka kakou ike ana
ma na Mokuna mamua ae.

A no keia mea, lana malie iho la oia ma kulana nalu, ia ia e lana
malie ana, ua kokoke mai ko Laieikawai ma manawa hoi i Paliuli.
Ia manawa, peahi mai la o Laieikawai ia Hauailiki.

A ike aku la o Hauailiki i ka peahi ana mai, alaila, ua hoomohalaia
kona naau kanalua. I iho la o Hauailiki oia wale no, "Aole no ka
hoi oe e kala i makemake ai, hoolohi wale iho no."

A no ka peahi a ke Alii wahine o Paliuli, hoomoe iho la keia i ka
nalu, a pae pono aku la ma kahi a Laieikawai ma e noho mai ana.
Ia manawa, haawi mai la o Laieikawai i ka lei lehua, hoolei iho la ma
ka a-i o Hauailiki, e like me kana hana mau i ka poe akamai i ka
heenalu. A mahope iho oia manawa, he uhi ana na ka noe a me ka
ohu, a i ka mao ana ae, aole o Laieikawai ma, aia aku la lakou la i
PaliuU.

O ka iho hope ana keia a Laieikawai ma i Keaau, iloko o ko
Hauailiki mau la, aia hala aku o Hauailiki ma i Kauai, alaila, hiki
hou o Laieikawai i Keaau.

60604—18 22 169

170 HAWAIIAN ROMANCE OF I^IKIKAWAI Ieth a.nn. 33

Al'((>r lin'u'ikawai's parly were fjoiie to the uplands of Paliiili,
Ilaiiailiki left olf surf riding and joined his guide, the chief coun-
sellor of Aiwohikiipua. Said he, "I think she is the only one who
is impregnable: what Aiwohikiipua said is true. There is no luck
in my beauty or my skill in surf riding; only one way is left, for
us to foot it to Paliuli to-night." To this proposal of Hauailiki his
comrade assented.

In the afternoon, after dinner, the two went up inland and entered
the forest where it was densely overgrown with underbru.sh. As they
went on, they met Mailehaiwale, the princess's first guardian. When
she saw them approaching from a distance, she cried, " O Hauailiki,
you two go back from there, you two have no business to come up
here, for I am the outpost of the princess's guards and it is my busi-
ness to drive back all who come here ; so turn back, you two, without
delay."

Said Hauailiki, " Just let us go take a look at the princess's house."

Said Mailehaiwale, " I will not let you ; for I am put here to drive
off everybody who comes up here like you two."

But because they urged her with such pereuasive words, she did
consent.

As they went on, after Mailehaiwale let them pass, they soon en-
countered Mailekaluhea, the second of the princess's guardians.

Said Mailekaluhea, " Here ! you two go back, you two have no right
to come up here. How did you get permission to pass here?"

Said they, " We came to see the princess."

" You two have no such right," said Mailekaluhea, " for we guards
are stationed here to drive off everybody who comes to this place:
so, you two go back."

But to Mailekaluhea's command they answered so craftily with
flattering words that they wei'e allowed to pass.

As the two went on they met Mailelaulii and with the same words
they had used to the first, so they addressed Mailelaulii.

And because of their great craft in persuasion, the two were
allowed to pass Mailelaulii's front. And they went on, and met
Mailepakaha, the fourth guardian.

When they came before Mailepakaha this guardian was not at all
pleased at their having been let slip by the first guards, but so crafty
was their speech that they were allowed to pass.

BEr.KwiTH] TEXT AND TRANSLATION 171

la Laieikawai ma i hala ai i uka o Paliuli, hoi aku la o Hauailiki
mai ka heenalu aku, a halawai me ke Kuhina o Aiwohikupua, o
kona alakai hoi. I aku la, " Kainoa o kahi paa ae nei a paa, he
oiaio no ka ka Aiwohikupua e olelo nei. Nolaila, ua pau ka loaa a
kuu kanaka maikai, a me kuu akamai i ka heenalu, hookahi wale no
mea i koe ia kaua, o ke koele wawae no i Paliuli i neia po." A no
keia olelo a Hauailiki^ hooholo ae la kona hoa i ka ae.

Ma ka auina la mahope o ka aina awakea, pii aku la laua iuka,
komo aku la iloko o na ululaau, i ka hihia paa o ka nahele. Ia laua
i pii ai, halawai mua laua me Mailehaiwale, oia ke kiai makamua
o ke Alii wahine. Ike mai la oia ia laua nei e kokoke aku ana io ia
nei la, i mai la, " E Hauailiki, malaila olua hoi aku, aole o olua
kuleana e pii mai ai ianei ; no ka mea, ua hoonohoia mai wau maanei,
lie kiai makamua no ke Alii, a na'u no e hookuke aku i na mea a
pau i hiki mai maanei, me ke kuleana ole; nolaila, e hoi olua me ke
kali ole."

I aku la o Hauailiki, " E ae mai oe ia maua, e pii aku e ike i ka
hale o ke Alii."

I mai la o Mailehaiwale, "Aole wau e ae aku i ko olua manao;
no ka mea, o ko'u kuleana no ia i hoonohoia ai ma keia wahi, e kipaku
aku i ka poe hele mai iuka nei e like me olua."

Aka, no ka oi aku o ko laua nei koi ana me ka olelo ikaika imua
oiala, nolaila, ua ae aku la keia.

Ia Hauailiki ma i hala aku ai mahope iho o ko Mailehaiwale
hookuu ana aku ia laua, halawai koke aku la laua me Mailekaluhea,
ka lua o ko ke Alii wahine kiai.

I mai la o Mailekaluhea, " E ! e hoi olua ano, aole he pono no olua
e pii mai ianei, pehea la i aeia mai ai e hookuu mai ia olua ? "

I aku la laua, " I hele mai nei maua e ike i ke Alii wahine."

"Aole olua e pono pela," wahi a Mailekaluhea, "no ka mea, ua
hoonohoia mai makou he mau kiai e kipaku aku i na mea a pau i
hele mai i keia wahi, nolaila, e hoi olua."

Aka, ma keia olelo a Mailekaluhea, ua oi aku ka maalea o ka
laua nei olelo malimali imua oiala, nolaila, ua hookuuia'ku laua.

Ia laua i hala aku ai, halawai aku la laua me Mailelaulii, a e like
no me ka olele a laua nei imua o na mea mua, pela no laua i hana ai
imua o Mailelaulii.

A no ka maalea loa o laua i na olelo malimali, nolaila, ua hookimia
laua mai ko Mailelaulii alo aku. A hala aku la laua, halawai aku
la me Mailepakaha, ka ha o na kiai.

Ia laua i hiki aku ai imua o Mailepakaha, aole he oluolu iki o
keia kiai i ko laua hookuuia ana mai e na kiai mua ; aka, no ka pakela
o ka maalea ma ke kamailio ana, ua hookuuia aku la laua.

172 HAWAIIAN ROMANCE OF LAIEIKAWAI Ibth.ann.m

And they went on, and behold! they came upon Kahalaomapuana,
the guardian at the door of the chief-house, who was resting on the
wings of birds, and when they saw how strange was the workman-
ship of the chief-house, then Hauailiki fell to the earth with trem-
bling heart.

When Kahalaomapuana saw them she was angry, and she called
out to them authoritatively, as the princess's war chief, " O Haua-
iliki ! haste and go back, for you two have no business here ; if you
persist, then I will call hither the birds of Paliuli to eat your flesh;
only your spirits will return to Kauai."

At these terrible words of Kahalaomapuana, Ilauailiki's courage
entirely left him; he arose and ran swiftly until he reached Keaau in
the early morning.

For weariness of the journey up to Paliuli, they fell down and
slept.

While Hauailiki slept, Laieikawai came to him in a dream, and
they met together ; and on Hauailiki's starting from sleep, behold !
it was a dream.

Hauailiki slept again; again he had the dream as at first; four
nights and four days the dream was repeated to Hauailiki, and his
mind was troubled.

On the fifth night after the dream had come to Hauailiki so
repeatedly, after dark, he arose and ascended to the uplands of
Paliuli without his comrade's knowledge.

In going up, he did not follow the road the two had taken before,
but close to Mailehaiwale he took a new path and escaped the eyes
of the princess's guardians.

When he got outside the chief-house Kahalaomapuana was fast
asleep, so he tiptoed up secretly, unfastened the covering at the
entrance to the house, which was wrought with feather work, and
behold ! he saw Laieikawai resting on the wings of birds, fast asleep
also.

When he had entered and stood where the princess was sleeping,
he caught hold of the princess's head and shook her. Then Laieika-
wai started up from sleep, and behold! Hauailiki standing at her
head, and her mind was troubled.

Then Laieikawai spoke softly to Hauailiki, " Go away now, for
death and life have been left with my guardians, and therefore I
pity you ; arise and go ; do not wait."

BECKWiTii] TEXT AND TRANSLATION 173

A hala aku laua, aia hoi, ike aku la laua ia Kahalaomapuana, ke
kiai ma ka puka o ka Halealii, e kau mai ana iluna o ka eheu o na
manu, a ike aku la no hoi i ke ano e o ka Halealii, ia manawa haule
aku la o Hauailiki i ka honua, me ka naau eehia.

Ia Kahalaomapuana i ike mai ai ia laua nei, he mea e kona huhu,
alalia, kahea mai la oia me kona mana, ma ke ano Alihikaua no ke
Alii, "E Hauailiki e! e ku oe a hele aku; no ka mea, aole o olua
kuleana o keia wahi, ina e hoopaakiki mai oe, alalia, e kauoha no
wau i na manu o Paliuli nei, e ai aku i ko olua mau io, me ka hoi
uhane aku hoi i Kauai."

A no keia olelo weliweli a Kahalaomapuana, alalia, ua hoopauia
ko Hauailiki naau eehia, ala ae la ia a holo wikiwiki aku la a hiki
ma Keaau, ma ke kahahiaka nui.

Ma keia hele ana a laua iuka o Paliali, ua nui ka luhi, a no ia
luhi, haule aku la laua a hiamoe.

Iloko nae o ko Hauailiki manawa hiamoe, halawai mai la o Laiei-
kawai me ka moeuhane, a halawai pu iho la laua, a i ko Hauailiki
puoho ana ae mai ka hiamoe, aia hoi, he moeuhane kana.

Moe hou iho la no o Hauailiki, loaa hou no ia ia ka moeuhane, e
like me mamua. Eha po, eha ao, o ka hoomau ana o keia mea ia
Hauailiki, nolaila, ua pono ole ko Hauailiki manao.

I ka lima o ka po o ka hoomau ana o keia moeuhane ia Hauailiki,
ma ka pili o ke ahiahi, ala ae la oia a pii aku la iuka o Paliuli, me
ka ike ole nae o kona hoa.

Ia ia i pii aku ai, aole oia i hele aku ma ke alanui mua a laua i
pii mua ai, a ma kahi e kokoke aku ana ia Mailehaiwale, hele ae la
keia ma kahi kaawale, a pakele aku la i na maka o na kiai o ke Alii.

Ia ia i hiki ai mawaho o ka Hale Alii, ua hiamoe loa o Kahalao-
mapuana, alalia, nihi, malu aku la ko Hauailiki hele ana, a wehe ae
la i ke pani o ka puka o ka Hale Alii, ua uhiia mai i ka Ahuula,
aiahoi, ike aku la ia ia Laieikawai e kau mai ana iluna o ke eheu o
na manu, ua hiamoe loa no hoi.

Ia ia i komo aku ai a ku ma kahi a ke Alii e moe ana, lalau aku
la oia i ke poo o ke Alii, a hooluilui ae la. Ia manawa, puoho mai
la o Laieikawai mai ka hiamoe ana, aia hoi e ku ana o Hauailiki ma
kona poo, a he mea pono ole ia i ko ke Alii wahine manao.

Alalia, olelo malu mai la o Laieikawai, ia Hauailiki, "E hoi oe
ano i keia manawa, no ka mea, ua waihoia ka make a me ke oia i ko'u
mau kiai ; a nolaila, ke minamina nei wau ia oe ; e ku oe a hele, mai
kali."

174 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktii ann.»»

lliiiiailiki said, '• O Princess, let us kill" one another, for a few
nights ago I came up and got here without seeing you; we were
driven awav by the power of your guards, and on our reaching the
coast, exhausted, I fell asleej): while I slept we two met together in
a dream and we were united, and many days and nights the same
ilream came; therefore 1 lia\e ci.me up here again to fulfill what was
done in the dream."

Laieikawai said, "Return; what you say is no concern of mine;
for the same thing has come to me in a dream and it happened to me
as it happened to you, and what is that to me ? Go, return."

As Kahalaonuvpuana slept, she heard low talking in the house,
and she started up from sleep and called out, " O Laieikawai, who is
the confidant who is ^^hisl1oring to you? "

When she heard the que-lioner, Laieiltawai ceased speaking.

Soon Kahalaomapuana arose and entered the house, and behold !
Hauailiki was in the house with Laieikawai.

Kahalaomapuana said, "O Hauailiki, arise and go; you have no
right to enter here; I told you before that you had no business in
this place, and I say the same thing to-night as on that first night,
so arise and return to the coast."

And at these words of Kahalaomapuana Hauailiki arose with
shame in his heart, and returned to the beach at Keaau and told his
comrades about his journey to Paliuli.

When Hauailiki saw that he had no further chance to win Laieika-
wai, then he made the canoe ready to go back to Kauai, and with the
dawn left Keaau and sailed thither.

When Hauailiki's party returned to Kauai and came to Wailua,
he saw a great company of the high chiefs and low chiefs of the
court, and Kauakahialii and Kailiokalauokekoa with them.

As Hauailiki and his party were nearing the mouth of the river
at Wailua, he saw Aiwohikupua and called out, " I have lost."

When Hauailiki landed and told Aiwohikupua the story of his
journey and how his sisters had become the princess's guardians, then
Aiwohikupua rejoiced.

He declared to Hauailiki, " There's an end to our bet, for it was
made while we were drunk with aw>a."

While Hauailiki was telling how Aiwohikupua's sisters had become
guardians to Laieikawai, then Aiwohikupua conceived afresh the
hope of sailing to Hawaii to get Laieikawai, as he had before desired.

BECKwiTH] TEXT AND TBANSLATION 175

I aku la o Haiiailiki, " E ke Alii, e honi kaua, no ke mea, ia'u i
pii mai ai iuka nei i keia mau po aku nei la, ua hiki mai wau iuka
nei me ko ike ole; aka, ma ka mana o kou mau kiai, ua kipakuia
wau, a ia maua i hiki ai i kai, a no ka maluhiluhi, haule aku la wau
hiainoe. Ia'u e hiamoe ana, halawai pu iho la kaua ma ka moeuhane,
a kahaule iho la kaua, a ua mui na la a me na po o ka hoomau ana
ia'u o keia mea; nolaila wau i pii mai nei e hooko i ka hana i ka
moeuhane."

I aku la o Laieikawai, " E hoe oe, aole o'u manao i kau mea e
olelo mai nei; no ka mea, ua loaa no ia mea ia'u ma ka moeuhane,
ua hana no e like me ka hana ia oe, a heaha la ia mea ia'u ; nolaila,
e hoi oe."

Iloko o ko Kahalaomapuana manawa hiamoe, lohe aku la oia
i ka haukamumu o ka Halealii, a puoho ae la oia mai ka hiamoe ae,
kahea aku la me ka ninau aku, " E Laieikawai ! Owai kou hoa
kamailio e haukamumu mai nei ? "

A lohe laua i keia leo ninau, hoomaha iho la ke Alii aole i pane aku.

A mahope, ala ae la o Kahalaomapuana, a komo aku la i ka
Halealii, aia hoi e noho mai ana o Hauailiki me Laieikawai iloko o
ka Halealii.

I aku la o Kahalaomapuana, " E ! e Hauailiki, e ku oe a e hele,
aole i kupono kou komo ana mai nei, ua olelo aku wau ia oe i keia
po mamua, aole ou kuleana ma keia wahi, ua like no ka'u olelo i
keia po me ka po mua, nolaila, e ku oe a hoi aku."

A no keia olelo a Kahalaomapuana, ku ae la o Hauailiki me ka
naau hilahila, a hoi aku la i kai o Keaau, a hai aku la i kona hoa
no keia pii ana i Paliuli.

A ike iho la o Hauailiki, aole he kuleana hou e loaa ai o Laieika-
wai, alaila, hoomakaukau ae la na waa no ka hoi i Kauai, a ma ka
wanaao, haalele lakou ia Keaau, a hoi aku la.

Ia Hauailiki ma i hoi aku ai i Kauai, a hiki lakou ma Wailua, ike
aku la oia e akoakoa mai ana na'lii, a me na kaukaualii, a Kauaka-
hialii, a me Kailiokalauokekoa kekahi i keia manawa.

Ia Hauailiki ma e hookokoke aku ana ma ka nuku o ka muliwai
o Wailua, ike aku la oia ia Aiwohikupua, kahea aku la, "Ua eo
wau ia oe."

A hiki aku la o Hauailiki, a hai aku la i ke ano o kana hele ana
ia Aiwohikupua, me ka hai aku nae i ka lilo ana o kona mau kai-
kuahine i mau kiai no ke Alii, alaila, he mea olioli ia ia Aiwohikupua.

I aku nae oia ia Hauailiki, " Ua pau ka pill a kaua, no ka manawa
ona awa aku la no ia."

I loko nae o ko Hauailiki manawa e kamailio ana no ka lilo ana o
na kaikuahine o Aiwohikupua i mau koa kiai no Laieikawai, alaila,
ua manaolana hou ae la o Aiwohikupua e holo i Hawaii, no ke kii
no ia Laieikawai e like no me kona manao mua.

CHAPTER XV

Said Aiwohikiipiiii, '* How fortunate I am to have left my sisters
on Hawaii, and so I shall attain my desire, for I have heard that
my sisters are guardians to the one on whom I have set my heart."

Now, while all the chiefs were gathered at Wailiia, then Aiwohi-
kiipua stood up and declared his intention in presence of the chiefs:
" Where are you ! I shall go again to Hawaii, I shall not fail of my
desire; for my sisters are now guardians of her on whom I have
set my heart.''

At these words of Aiwohikupua, Hauailiki said, " You will not
succeed, for I saw that the princess was taboo, and your sisters also
put on reserved airs ; one of them, indeed, was furious, the smallest
of them; so my belief is you will not succeed, and if you go near
you will get paid for it."

To Hauailiki's words Aiwohikupua paid no attention, for he was
hopeful because of what he had heard of his sisters guarding the
princess.

After this he summoned the bravest of his fighting men, his body-
guard, all his chiefly array, and the chief arranged for paddlers;
then he commanded the counsellor to make the canoes ready.

The counsellor chose the proper canoes for the trip, twenty double
canoes, and twice forty single canoes, these for the chiefs and the
bodyguard, and forty provision canoes for the chief's supplies; and
as for the chief himself and his counsellor, they were on board of a
triple canoe.

When everything was I'eady for such a journey they set out.

Many daj's they sailed. When they came to Kohala, for the first
time the Kohala people recognized Aiwohikupua, a magician re-
nowned all over the islands. And because the chief came in disguise
to Kohala when he fought with Cold-nose, this was why they had
not recognized him.

They left Kohala and went to Keaau. Just as they reached there,
Laieikawai and the sisters of Aiwohikupua returned to Paliuli.

When Laieikawai and her companions returned, on the day when
Aiwohikupua's party arrived, their grandmother had already fore-
seen Aiwohikupua's arrival at Keaau.
176

MOKUNA XV

I iho la o Aiwohikupua, " Pomaikai wau iio kuu haalele ana i
na kaikuahine o'u i Hawaii, a e ko auanei ko'ii makemakejuo) ta
mea, ua lohe ae nei wau, ua lilo ko'u mau kaikuahine i mau koa kiai
no ka'u mea e manao nei."

I kela manawa a na'lii a pau e akoakoa nei ma Wailua, alaila,
ku mai la o Aiwohikupua a hai mai la i kona manao imua o na
Alii. "Auhea oukou, e holo hou ana wau i Hawaii, aole au e nele
ana i ko'u makemake, no ka mea, aia'ku la i o'u mau kaikuahine ke
kiai 0 ka'u mea e manao nei."

A no kela olelo a Aiwohikupua, pane mai la o Hauailiki, "Aole
e loaa ia oe, no ka mea, ua ike aku la wau i ke kapu o ke Alii wahine,
a kapukapu no hoi me ou mau kaikuahine, hookahi nae kaikuahine
huhu loa, o kahi mea uuku, nolaila ko'u manao paa aole e loaa ia oe,
a he uku no kou kokoke aku."

A no keia olelo a Hauailiki, aole he manao io o Aiwohikupua,
no ka mea, ua manaolana loa kela no ka lohe ana o kona mau
kaikuahine na kiai o ke Alii.

Mahope iho oia mau la, hoolale ae la oia i kona mau puali koa
kiai, a me kona hanohano Alii a pau. A makaukau ke Alii no na
kanaka, alaila, kauoha ae la oia i kona Kuhina e hoomakaukau na
waa.

Wae ae la ke Kuhina i na waa kupono ke holo, he iwakalua kaulua,
elua kanaha kaukahi, no na kaukaualii, a me na puali o ke Alii keia
mau waa, a he kanaha peleleu, he mau waa a-ipuupuu no ke Alii ia.
A o ke Alii hoi a me kona Kuhina, maluna laua o na pukolu.

A makaukau keia mau mea a pau, e like me ka wa holo mau o ke
Alii, pela lakou i holo ai.

He nui na la i hala ma ia holo ana. A hiki lakou ma Kohala, ia
manawa, akahi no a maopopo i ko Kohala poe o Aiwohikupua keia,
ke kupua kaulana a puni na moku. A no ko ke Alii huna ana ia
ia ma kela hiki ana ma Kohala, i hakaka'i me Ihuanu, oia ka mea
i ike oleia ai.

Haalele lakou ia Kohala, hiki aku la lakou i Keaau. I kela
manawa a lakou i hiki aku ai, ua hoi aku o Laieikawai, a me na
kaikuahine pu o Aiwohikupua i Paliuli.

Ia Laieikawai ma i hoi aku ai ma kela la a Aiwohikupua ma i hiki
aku ai, ua ike mua mai ko lakou kupunawahine i ko Aiwohikupua
hiki ana ma Keaau.

60604—18 23 177

178 UAWAIIAN ROMANCE OF LAIEIKAWAI Ietii.ann S3

Said Wiika, "Aiwohikupua has come again to Keaau, so let the
guard be watchful, look out for yourselves, do not go down to the sea,
stay here on the mountain imtil Aiwoliikupua returns to Kauai."

\\'hen the princeshV lu'ad fiuard lieard tlic ^grandmother's words,
then Kahalaomapuaiui inuuediately ordered Kihanuilulumoku,'*'' their
god, to come near the home of the chief and prepare for battle.

As the princess's chief guard, she ordered her sisters to consult
what would be the best way to act in behalf of the princess.

AVhen they met and consulted what was best to be done, all agreed
to what Kahalaomapuana, the princess's chief guard, proposed, as
follows: "You, Mailehaiwale, if Aiwohikupua should come hither,
and you two meet, drive him away, for you are the first guard ; and
if he should plead his cause force him away; and if he is very per-
sistent, because he is a brother, resist him still more forcibly ; and if
he still insists then despatch one of the guardian birds to me, then
we will all meet at the same place, and I myself will drive him away.
If he threatens to harm us, then I will command our god, Kihanui-
lulumoku, who will destroy him."

After all the council had assented they stationed themselves at a
distance from each other to guard the princess as before.

At dawn that night arrived Aiwohikupua with his counsellor.
When they saw the taboo sign — the hollow post covered with white
tapa — then they knew that the road to the princess's dwelling was
taboo. But Aiwohikupua would not believe it taboo because of hav-
ing heard that his sisters had the guardian power.

So they went right on and found another taboo sign like the first
■which they had foimd, for one sign was set up for each of the sisters.

After passing the fourth taboo sign, they approached at a distance
the fifth sign; this was Kahalaomapuana's. This was the most ter-
rible of all, and then it began to be light ; but they could not see in
the dark how terrible it was.

They left the sign, went a little way and met Mailehaiwale ; over-
joyed was Aiwohikupua to see his sister. At that instant Maile-
haiwale cried, " Back, you two, this place is taboo."

BECKWITH) TKXT AND TEAN3LATI0N 179

I mai la o Waka, " Ua hiki hou mai la o Aiwohikupua ma Keaaii
i keia la; nolaila, e kiai oukou me ka makaukau, e makaala ia oukou
iho, mai iho oukou maikai, e noho oukou mauka nei a hiki i ka hoi
ana o Aiwohikupua i Kauai."

A lohe ke koa kiai Nui o ke Alii waliine i keia olelo a ko lakou
kupunawahine, ia manawa, kauoha koke ae la o Kahalaomapuana
ia Kihanuilulumoku ko lakou Akua, e hookokoke mai ma ka Halealii,
e hoomakaukau no ka hoouka kaua.

Ma ko Kahalaomapuana ano kiai nui no ke Alii, kauoha ae la oia
i kona mau kaikuaana, e kukakuka lakou ma na mea e pono ai ke
Alii.

Ia lakou i akoakoa ai, kukakuka iho la lakou ma na mea kupono
ia lakou. A eia ka lakou mau olelo hooholo, ma o ka noonoo la o
Kahalaomapuana, ke koa kiai nui o ke Alii, " O oe e Mailehaiwale,
ina e hiki mai o Aiwohikupua a halawai olua, e kipakuaku oe ia ia ;
no ka mea, o oe no ke kiai mua loa, a ina e hai mai i kona makemake,
e hookuke aku no, a ina i paakiki loa mai ma kona ano keikikane
ana, e hookuke ikaika aku ia ia, a ina i nui mai ka paakiki, alalia, e
hoouna ae oe i kekahi manu kiai ou i o'u la, alalia, e hele mai au
e hoohui ia kakou ma kahi hookahi, a na'u ponoi e kipaku aku ia ia.
Ina he hele mai kana me ka inoino, alalia, e kauoha no wau i ko
kakou Akua ia Kihanuilulumoku, nana no e luku aku ia ia."

A pau aela ka lakou kuka ana no keia mau mea, hookaawale lakou
ia lakou iho e like me mamua, oiai e kiai ana lakou i ke Alii.

Ma ka wanaao oia po iho, hiki ana o Aiwohikupua me kona
Kuhina. Ia laua i ike mai ai e ku ana ka pahu kapu, ua uhiia i ka
oloa, alalia, manao ae la laua ua kapu ke alanui e hiki aku ai i kahi o ke
Alii. Aka, aole nae o Aiwohikupua manao ia kapu; no ka mea, ua
lohe mua no ia, o kona mau kaikuahine ka mana kiai ; nolaila, hoomau
aku la laua i ka hele ana, a loaa hou he pahu kapu e like no me ka
mea mua i loaa'i ia laua. Ua like no ko Aiwohikupua manao ma
keia pahu kapu me kona manao mua.

Hoomau aku la no laua i ka hele ana a loaa hou ke kolu o ka pahu
kapu e like me na mea mua ; no ka mea, ua kukuluia no na pahu kapu
e like me ka nui o kona mau kaikuahine.

A loaa ia laua ka ha o na pahu kapu, alalia, kokoke laua e hiki i
ka lima o ka pahu kapu, oia no hoi ko Kahalaomapuana pahu kapu.
Oia no hoi ka pahu kapu weliweli loa, ke hoomaka aela e malamalama
loa. Aka, aole nae laua i ike i ka weliweli oia pahu kapu, no ka mea,
e molehulehu ana no.

Haalele laua i keia pahu, aole i liuliu ko laua hele ana aku,
halawai mua no laua me ke kiai mua me Mailehaiwale, mahamaha
aku la o Aiwohikupua, no ka ike ana aku i ke kaikuahine; ia wa koke
no, pane aku la o Mailehaiwale. "E hoi olua ano, he kapu keia
wahi."

180 HAWAIIAN BOMANOE OF LAIEIKAWAI |«TU ann.m

Aiwohikupua supposed this was in sport; both again began to
approach Mailehaiwale; again the guardian told them to go. " Back
at once, you two! What business have you up here and who will
befriend you ? "

" What is this, my sister? " asked Aiwohikupua. " Are you not my
friends here, and through you shall I not get my desire ? "

Then Mailehaiwale sent one of her guardian birds to Kahalao-
raapuana ; in less than no time the four met at the place guarded by
Mailekaluhea, where they expected to meet Aiwohikupua.

BBCKWiTB] TEXT AND TRANSLATION 181

Kuhi iho la o Aiwohikupua hoomaakaaka hoomaauea, hoomaka hou
aku la laua e hookokoke aku i o Mailehaiwale, kipaku hou mai la no ke
kiai. "E hoi koke olua, owai ko olua kuleana o vka, nei, a o wai
ko olua makamaka? "

" Heaha keia, e kiiu kaikuahine ? " wahi a Aiwohikupua, " Kainoa
o oukou no ko'u makamaka, a ma o oukou la e loaa'i ko'u makemake."

la manawa, hoouna aku la o Mailehaiwale i kekahi manu kiai
ona, a hiki i o Kahalaoraapuana la; he manawa ole, hoohui ae la
keia ia lakou a eha ma ko Mailekaluhea wahi kiai, a malaila i manao
ai lakou e halawai me Aiwohikupua.

CHAPTER XVI

And they were ready and were sent for and came. When Aiwohi-
kiipua saw Kahalaomapuana resting on the wings of birds, as com-
mander in chief, this was a great surprise to Aiwohikupua and his
companion. Said the head guai'd, " Return at once, linger not, delay
not your going, for the princess is taboo, you have not the least busi-
ness in this place; and never let the idea come to you that we are
your sisters; that time has passed." Kahalaomapuana arose and dis-
appeared.

Then the hot wrath of Aiwohikupua was kindled and his anger
grew. He decided at that time to go back to the sea to Keaau, then
send his warriors to destroy the younger sisters.

When they turned back and came to Kahalaomapuana's taboo sign,
behold ! the tail of the great lizard proti'uded above the taboo sign,
which was covered with white tapa wound with the ieie vine and the
sweet-scented fern," and it was a terrible thing to see.

As soon as Aiwohikupua and his companion reached the sea at
Keaau, Aiwohikupua's counsellor dispatched the chief's picked fight-
ing men to go up and destroy the sisters, according to the chief's
command.

That very day Waka foresaw what Aiwohikupua's intention was.
So Waka went and met Kahalaomapuana, the princess's commander
in chief, and said : " Kahalaomapuana, I have seen what your brother
intends to do. He is preparing ten strong men to come up here and
destroy you, for your brother is wrathful because you drove him
away this morning; so let us be ready in the name of our god."

Then she sent for Kihanuilulumoku, the great lizard of Paliuli,
their god. And the lizard came and she commanded him : " O our
god, Kihanuilulumoku, see to this lawless one, this mischief-maker,
this rogue of the sea; if they send a force here, slaughter them all,
let no messenger escape, keep on until the last one is taken, and be-
w-are of Kalahumoku, Aiwohikupua's gi-eat strong dog;^^ if you
blunder, there is an end of us, we shall not escape; exert your
strength, all your godlike might over Aiwohikupua. Amen, it is
finished, flown away." This was Kahalaomapuana's charge to
their god.

That night the ten men chosen by the chief went up to destroy the
sisters of Aiwohikupua, and the assistant counsellor made the elev-
enth in plac« of the chief counsellor.

182

MOKUNA XVI

A makaukau lakou, kii ia'ku la lakou a hiki mai la. la Aiwohi-
kupua i ike aku ai ia Kahalaomapuana e kau mai ana kela iluna o
ke eheu o na manu, me he Alihikaua Nui la, a he mea hou loa ia ia
Aiwohikupua ma. Pane mai la ka kiai Nui, "E hoi olua ano, mai
lohi, a aole hoi e kali, no ka mea, ua kapu ke Alii, aole no ou
kuleana ma keia wahi, a aole no hoi e hiki ia oe ke manao mai he
mau kaikuahine makou nou, ua hala ia manawa." O ke ku aku la
no ia o Kahalaomapuana hoi, pau ka ike ana.

I kela manawa, ua ho-aia ka inaina wela o AiwohikuiDua a ma-
huahua. Ma ia manawa, manao iho la oia e hoi a kai o Keaau,
alalia, hoouna mai i kona mau puali koa e luku i na kaikuahine.

Ia laua i kaha aku e hoi a hiki i ka pahu kapu o Kahalaomapuana,
aia hoi ilaila, ua hoopiiia ka huelo o ua moo nui nei iluna o ka pahu
kapu, ua uhiia i ka oloa^ ka ieie, a me ka palai, a he mea weliweli
loa ia laua ka nana ana aku.

A hiki o Aiwohikupua ma i kai o Keaau, ia manawa, hoolale ae la
ke Kuhina o Aiwohikupua i na puali koa o ke Alii e pii e luku i na
kaikuahine, ma ke kauoha a ke Alii.

Ia la no, ike mua mai la no o Waka i ko Aiwohikupua manao,
a me kana mau hana. A no ia mea, hele mai la o Waka a halawai me
Kahalaomapuana, ko ke Alii wahine Alihikaua, olelo mai la, "E
Kahalaomapuana, ua ike wau i ka manao o ko oukou kaikunane, a me
kana mau hana, ke hoomakaukau la oia i umi mau kanaka ikaika,
nana e kii mai e luku ia oukou, no ka mea, ua inaina ko oukou
kaikunane, no ko oukou kipaku ana i kakahiaka nei ; nolaila, e noho
makaukau oukou ma ka inoa o ko kakou Akua."

Ia manawa, kauoha ae la oia ia Kihanuilulumoku, ka moo nui o
Paliuli, ke akua o lakou nei. A hiki mai la ua moo nei, kauoha
aku la oia, " E ko makou Akua, e Kihanuilulumoku, nanaia ke
kupu, ka eu, ke kalohe o kai, ina e hele mai me ko lakou ikaika, pe-
pehiia a pau, aohe ahailono, e noke oe a holo ke i olohelohe, e ao nae
oe ia Kalahumoku, i ka ilio nui ikaika a Aiwohikupua, hemahema
no oe, pau loa kakou, aole e pakele, kulia ko ikaika, ko mana a pau
iluna o Aiwohikupua, Amama, ua noa, lele wale la." Oia ka pule
kauoha a Kahalaomapuana i ko lakou Akua.

Ma ka po ana iho, pii aku la na kanaka he umi a ke Alii i wae ae e
luku i na kaikuahine o Aiwohikupua, a o ka hope Kuhina ka umi-
kumamakahi, mamuli o ka hookohu a ke Kuhina Nui i hope nona.

184 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietii ann.ss

At the first diiwii tlioy approached Paliuli. Then they heard the
humming of the wiiul in the thicket from the tongue of that great
lizard, Kihaniiihilumoku, coming for them, but they did not sec the
creature, so they went on; soon they saw the upper jaw of the lizard
hanging right over them; they were just between the lizard's jaws;
then the assistant counsellor leaped quickly back, could not make the
distance; it snapped them up; not a messenger was left.

Two days passed; there was no one to tell of the disaster to
Aiwohikupua s party, and because he wondered why they did not
return tiie chief was angry.

So the chief again chose a party of warriors, twenty of them, from
the strongest of his men, to go up- and destroy the sisters; and the
counsellor appointed an assistant counsellor to go for him with
the men.

Again they went up until they came clear to the place where the
first band had disappeared; these also disappeared in the lizard;
not a messenger was left.

Again the chief waited; they came not back. The chief again
sent a band of forty ; all were killed. So it went on until eight times
forty warriors had disappeared.

Then Aiwohikupua consulted with his counsellor as to the reason
for none of the men who had been sent returning.

Said Aiwohikupua to his counsellor, " How is it that these war-
riors who are sent do not return?"

Said his counsellor, " It may be when they get to the uplands and
see the beauty of the place they remain, and if not, they have all
been killed by your sisters."

" How can they be killed by those helpless girls, whom I intended
to kill?" So said Aiwohikupua.

And because of the chief's anxiety to know why his warriors did
not come back he agreed with his counsellor to send messengers to
see what the men were doing.

At the chief's command the counsellor sent the Snipe and the
Turnstone, Aiwohikupua's swiftest messengers, to go up and find
out the truth about his men.

Not long after they had left they met another man, a bird catcher
from the uplands of Olaa;'^^ he asked. "Where are you two going?"

The runners said, " We are going up to find out the truth about
our people who are living at Paliuli ; eight times forty men have been
sent — not one returned."

" They are done for," said the bird catcher, " in the gi-eat lizard,
Kihanuilulumoku ; they have not been spared."

BEt'KffiTn] TEXT AND TRANSLATION 185

Ma ka pili o ka wanaao, hiki lakou i kahi e kokoke iki aku ana
i Paliuli. la manawa, lohe aku la lakou i ka hu o ka nahele i ka
makani o ke alelo o ua moo nui nei o Kihanuilulumolai, e lianu mai
ana ia lakou nei, aole nae lakou i ike i keia mea, nolaila, hoomau
aku la lakou i ka hele ana aole nae lakou i liuliu aku, he ike ana ka
lakou i ka upoi ana iho a hea luna o ua moo nei maluna pono iho o
lakou nei, aia nae lakou nei iwaenakonu o ka waha o ka moo, ia
manawa, e lele koke aku ana ka Hope Kuhina, aole i kaawale aku, o
ka muka koke ia aku la no ia pau loa, aohe ahailono.

Elua la, aohe mea nana i hai aku keia pilikia ia Aiwohikupua ma.
A no ka haohao o ke Alii i ka hoi ole aku o kona mau koa, alalia, he
mea e ka huhu o ke Alii.

A no keia mea, wae hou ae la ke Alii he mau kanaka he iwakalua
e pii e luku i na kaikuahine, ma ka poe ikaika wale no; a hookohu
aku la ke Kuhina i Hope Kuhina nona e hele pu me na koa.

Pii hou aku la no lakou a hiki no i kahi i pau ai keia poe mua i ka
make, pau hou no i ua moo nei, aohe ahailono.

Kali hou no ke Alii aole i hoi aku. Hoouna hou aku no ke Alii
hookahi kanaha koa, pau no i ka make; pela mau aku no ka make
ana a hiki i ka ewalu kanaha o na kanaka i pau i ka make.

Ia manawa, kukakuka ae la o Aiwohikupua me kona Kuhina i ke
kumu o keia hoi ole mai o na kanaka e hoouna mauia nei.

I aku o Aiwohikupua i kona Kuhina, " Heaha keia e hoi ole mai
nei na kanaka a kaua e hoouna aku nei ? "

I aku la kona Kuhina, " Malia paha, ua pii no lakou a hiki iuka, a
no ka ike i ka maikai o keia wahi, noho aku la no, a i ole, ua make
mai la no i ou mau kaikuahine."

" Pehea auanei e make ai ia lakou, o na kaikamahine palupalu
iho la ka mea e make ai o kau manao ana e make ia lakou?" pela
aku o Aiwohikupua.

A no ka makemake o ke Alii e ike i ke kumu e hoi ole nei o kona
mau kanaka, hooholo ae la laua me kona Kuhina e hoouna i mau
elele e ike i ke kumu o keia hana a na kanaka o laua.

Ma ke kauoha a ke Alii, lawe ae la ke Kuhina ia Ulili, a me
Akikeehiale, ko Aiwohikupua mau alele mama, a pii aku la e ike
i ka pono o kona mau kanaka.

I ua mau elele la i hala aku ai, aole i liuliu halawai mai la me
laua kekahi kanaka kia manu mai uka mai o Olaa; ninau mai la,
" Mahea ka olua hele."

Olelo aku na elele, " E pii aku ana maua e ike i ka pono o ko
raakou poe, e noho la i Paliuli, awalu kanaha kanaka i hoounaia,
aole hookahi o lakou i hoi ae."

" Pau aku la," wahi a ke kia manu, " i ka moo nui ia Kihanuilu-
lumoku, aole e pakele mai."
60604—18 2i

186 HAWAIIAN KOMANCE OF LAIEIKAWAI ItTU *nm.m

When they heard this they kept on going up ; not long after they
heard the sighing of the wind and the humming of the trees bending
back and fortii; then they remembered the bird catcher's words, "If
the wind luinis, that is from the lizard."

They knew then this must be the lizard; they flew in their bird
bodies. They flew high and looked about. There right above them
was the upper jaw shutting down upon them, and only by quickness
of flight in their bird bodies did they escape.

BUCKWiTH] TEXT AND TKANSLATION 187

A lohe laua i keia mea, hoomau aku la laua i ka pii ana, aole i
upuupu, lohe aku la laua i ka hu a ka makani, a me ke kamumu o
na laau e hina ana ma-o a ma-o, alalia hoomanao laua i ka olelo a ke
kia manu, " ina e hu ana ka makani, o ua moo la ia."

Maopopo iho la ia laua o ua moo nei keia, e lele ae ana laua ma ko
laua kino manu. Ia lele ana a kiekie laua nei, i alawa ae ka hana
aia maluna pono o laua kea luna e poi iho ana ia laua nei, a no ko
laua nei mama loa o ka lele ana ma ko laua ano kino manu, ua
pakele laua.

CHAPTER XVII

As the}' flew far upward and were lost to sight on high, Snipe and
his companion looked down at the lower jaw of the lizard plowing
tlu> earth liUe a shovel, and it was a fearful thing to see. It was plain
their fellows must all be dead, and they returned and told Aiwohi-
kupua what they had seen.

Then Kalahumoku, Aiwohikupua's great man-eating dog, was
fetched to go and kill the lizard, then to destroy the sisters of
Aiwohikupua.

When Kalahumoku, the man-eating dog from Tahiti, came into the
presence of his grandchild (Aiwohikupua), "Go up this very day
and destroy my sisters," said Aiwohikupua, " and bring Laieikawai."

Before the dog went up to destroy Aiwohikupua's sisters the dog
first instructed the chief, and the chiefs under him, and all the men,
as follows : " Where are you ? While I am away, you watch the up-
lands. When the clouds rise straight up, if they turn leeward then I
have met Kihanuilulumoku and you will know that we have made
friends. But if the clouds turn to the windward, there is trotible;
I have fought with that lizard. Then pray to your god, to Lanipipili ;
if you see the clouds turn seaward, the lizard is the victor; but when
the clouds ascend and turn toward the mountain top, then the lizard
has melted away; we have prevailed.^* Then keep on praying until
I return." ''^

After giving his instructions, the dog set out up the mountain, and
Aiwohikupua sent with him Snipe and Turnstone as messengers to
report the deeds of the dog and the lizard.

When the dog had come close to Paliuli, Kihanuilulumoku was
asleep at the time; he was suddenly startled from sleep; he was
awakened by the scent of a dog. By that time the lizard was too
late for the dog, who went on until he reached the princess's first
guardian.

Then the lizard took a sniff, the guardian god of Paliuli, and
recognized Kalahumoku, the marvel of Tahiti ; then the lizard lifted
his upper jaw to begin the fight with Kalahumoku.

Instantly the dog showed his teeth at the lizard, and the fight
began; then the lizard was victor over Kalahumoku and the dog just
escaped without ears or tail.

MOKUNA XVII

I kela wa, lele Kaawale loa aku la laua a hala loa i luna lilo, i nana
iho ka hana o ua o Ulili ma i kea lalo o ua moo nei, e eku ana i ka
honua me he Oopalau la, alalia, he mea weliweli ia laua i ka nana
aku, maopopo iho la ia laua, ua pau ko lakou poe kanaka i ka make,
hoi aku la laua a olelo aku la ia Aiwohikupua i ka laua mea i ike ai.

Ia manawa, kiiia aku la o Kalahumoku, ka ilio nui ai kanaka a
Aiwohikupua e hele e pepehi i ka moo a make, alalia, luku aku i na
kaikuahine o Aiwohikupua.

I ka hiki ana o Kalahumoku ua ilio ai kanaka o Tahiti imua o
kana moopuna (Aiwohikupua), "E pii oe i keia la e luku aku i o'u
mau kaikuahine," wahi a Aiwohikupua, " a e lawe pu mai ia Lai-
eikawai."

Mamua o ko ka ilio pii ana e luku i na kaikuahine o Aiwohikupua,
kauoha mua ua Ilio nei i ke Alii, a me na kaukaualii, a me na kanaka
a pau, a penei kana olelo kauoha: "Auhea oukou, ma keia pii ana
a'u, e nana oukou i keia la iuka, ina e pii ka ohu a kupololei i luna
a kiekie loa, ina e hina ka ohu ma ka lulu, alalia, ua halawai wau me
Kihanuilulumoku, manao ae oukou ua hoaikane maua. Ina hoi e
hina ana ka ohu i ka makani, alalia, ua hewa o uka, ua hakaka maua
me ua moo nei. Alalia, o ka pule ka oukou i ke Akua ia Lanipipili,
nana ae oukou i ka ohu a i hina i kai nei, ua lanakila ka moo ; aka
hoi, i pii ka ohu i lima a hina i luna o ke kuahiwi, alalia, ua hee ka
moo; o ko kakou lanakila no hoi ia. Nolaila, e hoomau oukou i ka
pule a hoi wale mai au."

I ka pau ana o keia mau kauoha, pii aku la ka ilio, hoouna pu aku
la o Aiwohikupua ia Ulili laua me Akikeehiale, i mau elele na laua
e hai mai ka hana a ka moo me ka Ilio.

I ka ilio i hiki aku ai iuka ma kahi kokoke i Paliuli, ua hiamoe nae
o Kihanuilulumoku ia manawa. I ua moo nei e moe ana, hikilele ae
la oia mai ka hiamoe ana, no ka mea, ua hoopuiwaia e ka hohono ilio,
ia manawa nae, ua hala hope ka moo i ka ilio, e hele aku ana e loaa
ke kiai mua o ke Alii Wahine.

Ia manawa, hanu ae la ka moo ka hookalakupua hoi o Paliuli, a
ike aku la ia Kalahumoku i ke aiwaiwa o Tahiti, ia manawa, wehe ae
la ua moo nei i kona a luna e hoouka no ke kaua me Kalahumoku.

I kela manawa koke no, hoike aku ana ka ilio i kona mau niho
imua o ka moo. O ka hoomaka koke no ia o ke kaua, ia manawa, ua
lanakila ka moo maluna o Kalahumoku, a hoi aku la ka ilio me ke
ola mahunehune, ua pau na pepeiao a me ka huelo.

190 HAWAIIAN liOMANCE OV I^MEIKAWAI Ietii ann.S3

At the beginning of tlic li^'lit the messengers rctiirneJ to tell
Aiwohikupna of this terrible battle.

AVhen they heard from Snipe and his companion of this battle
between tlie lizard and the dog, Aiwohikupna looked toward the
mountain.

As they looked the clouds rose straight up, and no short time after
turned seaward, then Aiwohikupna knew that the lizard had pre-
vailed and Aiwohikupna regretted the defeat of their side.

In the evening of the day of the fight between the two marvelous
creatures Kalahumoku came limping back exhausted; when the chief
looked him over, gone were the ears and tail inside the lizard.

So Aiwohikupna resolved to depart, since they were vanquished.
They departed and came to Kauai and told the story of the journey
and of the victory of the lizard over them. (This was the third time
that Aiwohikupna had been to Paliuli after Laieikawai without ful-
filling his mission.)

Having returned to Kauai without Laieikawai, Aiwohikupna
gave up thinking about Laieikawai and resolved to carry out the
commands of Poliahu.

At this time Aiwohikupna, with his underchiefs and the women
of his household, clapped hands in prayer before Lanipipili, his god,
to annul his vow.

And he obtained favor in the presence of his god, and was released
from his sinful vow " not to take any woman of these islands to wife,"
as has been shown in the former chapters of this story.

After the ceremonies at Kauai, he sent his messengers, the Snipe
and the Turnstone, to go and announce before Poliahu the demands
of the chief.

In their bird bodies they flew swiftly to Hinaikainalama's home at
Hana and came and asked the people of the place, " Wliere is the
woman who is betrothed to the chief of Kauai?"

" She is here," answered the natives of the place.

They went to meet the princess of Hana.

The messengers said to the princess, " We have been sent hither
to tell you the command of your betrothed husband. You have three
months to prepare for the marriage, and in February, on the night
of the seventeenth, the night of Kulu, he will come to meet you,
according to the oath between you."

When the princess had heard these words the messengers returned
and came to Aiwohikupua.

Asked the chief, " Did you two meet Poliahu?"

" Yes," said the messengers, " we told her, as you commanded, to
prepare herself ; Poliahu inquired, ' Does he still remember the game
of konaiie between us?' "

BECKWiTH] TEXT AND TRANSLATION 191

I ka hoomaka ana nae o ko laua hakaka, hoi aku la na elele a hai aku
la ia Aiwohikupua ma i keia kaua weliweli.

A lohe aku la lakou ia Ulili ma i keia kaua a ka moo me ka ilio,
a he mea mau nae ia Aiwohikupua ma ka nana ia uka.

Ia lakou no enana ana, pii ae la ka ohu a kupololei i luna aole i
upuupu, hina ana ka ohu i kai, alaila, manao ae la o Aiwohikupua
ua lanakila ka moo, alaila, he mea kaumaha ia Aiwohikupua no ke
pio ana o ko lakou aoao.

Ma ke ahiahi o ua la hoouka kaua nei o na kupueu, hoi mai ana o
Kalahumoku me ka nawaliwali, ua pau ke aho, i nana aku ka hana o
ke Alii i kana ilio, ua pau na pepeiao, a me ka huelo i ka moo.

A no keia mea, manao ae la o Aiwohikupua e hoi, no ka mea, ua
pio lakou. Hoi aku la lakou a hiki i Kauai, a hai aku la i ke ano o
kana hele ana, a me ka lanakila o ka moo maluna o lakou. (O ke
kolu keia o ko Aiwohikupua hiki ana i Paliuli no Laieikawai, aole
he ko iki o kona makemake.)

Ma keia hoi ana o Aiwohikupua i Kauai, mai ke kii hope ana ia
Laieikawaii, alaila, hoopau loa o Aiwohikupua i kona manao ana no
Laieikawai. Ia manawa ka hooko ana a Aiwohikupua e hoo ko i ka
olelo Kauohu a Poliahu.

I keia wa, papaiawa ae la o Aiwohikupua me kona mau kau-
kaualii, a me na haiawahine ona e hoopau i kana olelo hoohiki imua
o Lanipipili kona Akua.

A loaa kona hoomaikaiia imua o kona Akua, me ke kalaia o kona
hala hoohiki, "Aole e lawe i kekahi o na wahine o keia mau mokupuni
i wahine hoao," e like me na mea i hoikeia ma kekahi o na Mokuna
mua o keia Kaao.

A pau na la o ka papaiawa ma Kauai, hoouna aku la ia i kona mau
elele ia Ulili laua me Akikeehiale, e holo aku e hai i ka olelo kauoha
a ke Alii imua o Poliahu.

Ma ko laua ano kino manu. ua lele koke laua a hiki Hinaikamalama
la ma Hana, a hiki laua, ninau aku i na ka maaina, "Auhea la ka
wahine hoopalau a ke Alii o Kauai."

" E i ae no," wahi a ma kamaaina.

Hele aku la laua a halawai me ke Alii wahine o Hana.

Olelo aku la na elele i ke Alii wahine, " I hoounaia mai nei maua
e hai aku ia oe, ma ke kauoha a ko kane hoopalau. Ekolu malama
ou e hoomakaukau ai no ka hoao o olua, a ma ka ha o ka malama
i ka po i o Kulu e hiki mai ai oia a halawai olua e like me ka olua
hoohiki ana."

A lohe ke Alii wahine i keia mau olelo, hoi aku la na elele a hiki
i o Aiwohikupua.

Ninau mai la ke Alii, " Ua halawai olua me Poliahu?"

"Ae," wahi a na elele, "hai aku nei maua e like me ke kauoha,
ke hoomakaukau la paha keia, i mai nei nae o ua Poliahu ia maua,
ke hoomanao la no nae paha ia i ke konane ana a maua?"

192 HAWAIIAN ROMANCE OF lAlEIKAWAI Iktu. ann.»»

" Perhaps so," answered the messengers.

When Aiwohikupiia heard the messengers' words l>e suspected that
tliey had not gone to Poliahii : tlien Aiwoliikiipua asked to make sure,
"How did you two flyT'

Said they, " We Hew {)ast an ishmd, flew on to some long islands —
a large island like the one we first passed, two little islands like one
long island, and a very little island; we flew along the east coast of
that island and came to a house below the hills covered with shade;
there we found l*oiiahu ; that was how it was."

Said Aiwohikupua, " You did not find Poliahu ; this was Hinaika-
malama."

Now for this mistake of the messengers the rage of Aiwohikupua
was stirred against his messengers, and they ceased to be among his
favorites.

At thisj Snipe and his companion decided to tell the secrets pro-
hibited to the two by their master. Now how they carried out their
intrigue, you will see in Chapter XVIII.

HEOKWITH] TEXT AND TRANSLAnON 193

"Ae paha," wahi a na elele.

A lohe ke Alii i keia olelo hope a na elele, manao ae la o Aiwohi-
kupua i keia mau olelo, aole ia i hiki i o Poliahu la, alalia, hooma-
opopo aku la o Aiwohikupua, " Pehea ka olua lele ana aku nei?"

Hai aku laua, " Lele aku nei maua a loaa he mokuaina lele hou aku
no a he wahi mokuaina loihi, niailaila aku maua a he mokuaina
nui e like me ka moku i loaa mua ia maua, ehia nae mau moku
liilii iho e like me kahi moku loihi, a he wahi molaiaina uuku loa
iho, lele aku la maua ma ka aoao hikina o ua moku la a hiki maua
he hele malalo o na puu, a he malu e nhi ana, ilaila o Poliahu i
loaa'i ia maua, oia la."

I mai la o Aiwohikupua, "Aole i loaa ia olua o Poliahu, o Hinai-
kamalama aku la ia."

Aka, ma keia hana a na elele lalau, ua ho-aia ka inaina o ke .Vlii
n<j kana mau elele, nolaila, ua hoopauia ko laua pimahele.

Ma keia hoopauia ana o ua o Ulili ma, manao iho la laua, e hai
i na mea huna i papaia ia laua e ko laua haku, nolaila, ua hooko laua,
i ka laua mea i ohumu ai, aia ma ka Mokuna XVIII, kakou e ike ai.
60604—18 25

CHAPTER XVIII.

After the dismissal of Snipe and his fellow, the chief dispatched
Frigate-bird, one of his nimble messengers, with the same errand as
before.

Frigate-bird went to Poliahu; when they met. Frigate-bird gave
the chief's command, according to the words spoken in Chapter
XVII of this story. Having given his message, the messenger re-
turned and reported aright; tlren his lord was pleased.

Aiwohikupua waited nntil the end of the third month; the chief
took his underchiels and his favorites and the women of his house-
hold and other companions suitable to go with their renowned lord
in all his royal splendor on an expedition for the marriage of chiefs.

On the twenty-fourth day of the month Aiwohikupua left Kauai,
sailed with 40 double canoes, twice 40 single canoes, and 20 provision
boats.

Some nights before that set for the marriage, the eleventh night
of the month, the night of Huna, they came to Kawaihae; then he
sent his messenger. Frigate-bird, to get Poliahu to come thither to
meet Aiwohikupua on the day set for the marriage.

When the messenger returned from Poliahu, he told Poliahu's
reply : " Your wife commands that the marriage take place at
Waiulaula. When you look out early in the morning of the seven-
teenth, the day of Kulu, and the snow clothes the summit of Mauna-
kea, Maunaloa. and Hualalai.'''^ clear to Waiulaula, then they have
reached the place where you are to wed ; then set out, so she says."

Then Aiwohikupua got ready to present him.self with the splendor
of a chief.

Aiwohikupua clothed the chiefs and chiefesses and his two favor-
ites in feather capes and the women of his household in braided mats
of Kauai. Aiwohikupua clothed himself in his snow mantle that
Poliahu had given him. put on the helmet of ie vine wrought with
feathers of the red iiwt bird. He clothed his oarsmen and steersmen
in red and white tapa as attendants of a chief; so were all his body-
guard arrayed.

On the high seat of the double canoe in which the chief sailed was
set up a canopied couch covered with feather capes, and right above
the couch the taboo signs of a chief, and below the sacred symbols sat
Aiwohikupua.
194

MOKUNA XVIII

Mahope iho o ka hoopauia ana o Ulili ma; hooiuia hou aku la oia
ia Koae, kekahi o kana man elele mama e like me ka olelo kauoha
i na elele mua.

A hiki o Koae i o Polialui la, halawai aku la laua, hai aku la o
Koae i ke kauoha a ke Alii e like me ka mea i haiia ma na pauku
hope o ka Mokuna X^^I o keia Kaao ; a pau na olelo a ke Alii i ka
haiia, hoi aku la ko ke Alii elele. a hai aku la ma ka pololei. alaila, he
mea maikai ia i kona Haku.

Xoho iho la o Aiwohikupua, a i na la hope o ke kolu o ka malama :
lawe ae la ke Alii i kona man kaukaualii, a me na punahele. i na
haiawahine hoi, na hoa kupono ke hele pu ma ke kahiko ana i ka
hanohano Alii ke hele ma kana huakai no ka hoao o na Alii.

I na la i o Kaloa kiikahi, haalele o Aiwohikupua ia Kauai, holo
aku oia he kanaha kaulua. elua kanaha kaukahi, he iwahalua peleleu.

Mamua o ka po hoao o na Alii, i ka po i o Huna, hiki lakou i
Kawaihae, ia manawa, hoouna aku la oia ia koae, kona elele e kii ia
Poliahu e iho mai e halawai me Aiwohikupua, i ka la i kauohaia'i
e hoao.

A hiki ka elele imua o Aiwohikupua mai ke kii ana ia Poliahu, a
hai mai la i kana olelo mai a Poliahu mai, " Eia ke kauoha a ko
wahine, ma Waiulaula olua e hoao ai, ina e ike akvi kakou ma ke
kakahiaka nui o ka la o Kulu, e halii ana ka hau mai ka piko o
Maunakea, Maunaloa, a me Hualalai, a hiki i Waiulaula, alaila, ua
hiki lakou i kahi o olua e hoao ai, alaila. hele aku kakou, pela mai
nei."

Alaila, hoomakaukau ae la o Aiwohikupua i kona hanohano Alii.

Kahiko aku la o Aiwohikupua i kona mau kaukaualii kane. a me
na kaukaualii wahine, a me na punahele, i ka Ahuula, a o na haia-
wahine kekahi i kahikoia i ka Ahuoeno. A kahiko iho la o Aiwohi-
kupua i kona kapa hau a Poliahu i haawi aku ai, kau iho la i ka
mahiole ie i hakuia i ka hulu o na liwi. Kahiko aku la oia i kona
mau hoewaa, a me na hookele i na kiliei paiula, e like nie ke kahiko
ana i na hoewaa o ke Alii, pela no na hoewaa o kona puali alii a pau.

Ma na waa o ke Alii i kau ai a holo aku, ua kukuluia maluna o na
pola o na waa he anuu, he wahi e noho ai ke Alii ; ua hakuia ka anuu
o ke Alii i na Ahuula, a maluna pono o ka anuu, he mau puloulou
kapu Alii, a maloko o ka puloulou. noho iho la o Aiwohikupua.

195

19(l HAWAIIAN ROMANCE OF LAIEIKAVVAI [mu. an>, ;.^

Following the chief and surrounding his canoe came ten double
canoes filled with expert dancers. So was Aiwohikupua arrayed to
meet Poliahu.

On the seventeenth day, the day of Kuhi, in the early morning, a
little later than sunrise, Aiwohikupua and his party saw the, snow
begin to hide the summits of the mountain clear to the place of
meeting.

Already had Poliahu, Lilinoe, Waiaie, and Kahoupokane arrived
for the chief's marriage.

Then Aiwohikupua set out to join the woman of the mountain.
He wont in the state described above.

As Aiwohikupua was sailing from Kawaihae, Lilinoe rejoiced to
see the unrivaled splendor of the chief.

Wlien they came to Waiulaula they were shivering with cold, so
Aiwohikupua sent his messenger to tell Poliahu, " They can not come
for the cold."

Then Poliahu laid off her mantle of snow and the mountain
dwellers put on their sun mantles, and the .snow retreated to its usual
place.

When Aiwohikupua and his party reached Poliahu's party the
princess was more than delighted with the music from the dancers
accompanying the chief's canoe and .she praised his splendid appear-
ance; it was beautiful.

When they met both showed the robes given them before in token
of their vow.

Then the chiefs were united and became one flesh, and they re-
turned and lived in Kauai, in the uplands of Honopuwai.

Now Aiwohikupua's messengers, Snipe and Turnstone, went to
tell Hinaikamalama of the union of Aiwohikupua with Poliahu.

When Hinaikamalama heard about it, then she asked her parents
to let her go on a visit to Kauai, and the request pleased her parents.

The parents hastened the preparation of canoes for Hinaikama-
lama's voyage to Kauai, and selected a suitable cortege for the
princess's journey, as is customary on the journey of a chief.

"WTien all was ready Hinaikamalama went on board the double
canoe and sailed and came to Kauai.

When she arrived Aiwohikupua was with Poliahu and others at
Mana, where all the chiefs were gathered for the sport between
Hauailiki and Makaweli.

That night was a festival night, the game of kilu and the dance
kaeke being the sports of the night."

During the rejoicings in the middle of the night came Hinaika-
malama and sat in the midst of the festive gathering, and all mar-
veled at this strange girl.

BicKwiTU] TEXT AND TRANSLATION 197

Ma na waa ukali o ke Alii, he umi Icaulua e hoopuni ana i ko ke
Alii waa, a muluna o na waa ukali o ke Alii, he poe akamai i ke kaeke.
Pela i kahikoia ai o Aiwohikupua i ko laua la i hoao ai me Poliahu.

Ma ka la o Kulu, m.i ke kakahiaka. i ka puka ana ae o ka la a
kiekie iki ae, ike aku la o Aiwohikupua ma i ka hoomaka ana o ka
hau e uhi maluna o ka piko o na mauna, a hiki i kahi o laua e hoao ai.

I kela manawa, ua hiki o Poliahu, Lilinoe, Waiaie, a me Kahoupo-
kane, i kahi e hoao ai na Alii.

la manawa, hoomaka o Aiwohikupua e hele e hui me ka waliine
noho mauna o Maunakea. E like me ka mea i oleloia maluna, pela
ko ke Alii hele ana.

la Aiwohikupua ma e holo aku ana i ka moana mai Kawaihae aku,
he mea e ka olioli o Lilinoe i ka hanohano launa ole o ke Alii kane.

A hiki lakou i Waiulaula, na pauhia lakou e ke anu^ a nolaila,
hoouna aku la o Aiwohikupua i kona elele e hai aku ia Poliahu,
"Aole e hiki aku lakou no ke anu."

Ia manawa, haalele e Poliahu i kona kapa hau, lalau like ae la ka poe
noho mauna i ko lakua kapa la, hoi aku la ka hau a kona wahi man.

Ia Aiwohikupua ma i hiki aku ai ma ko Poliahu ma wahi e noho
ana, he mea lealea loa i ke Alii wahine na mea kani o na waa o ke
Alii kane, a he mea mahalo loa no hoi ia lakou ka ike ana i ko ke
Alii kane hanohano, a mnikai hoi.

Ia laua i hui ai, hoike ae la o Aiwohikupua, a me Poliahu, i na
aahu o laua i haawi muaia i mau hoike no ka laua olelo ae like.

Ia manawa, hoa ae la na Alii, a lilo ae la laua i hookahi io, hoi
ae la lakou a noho ma Kauai iuka o Honopuwai.

O na elele mua a Aiwohikupua, o Ulili laua me Akikeehiale, na
laua i hele aku e hai ia Hinaikamalaina i ka hoao ana o Aiwohikupua
me Poliahu.

Ia Hinaikamalama i lohe ai i keia luau olelo no ka hoao o Aiwo-
hikupua ma, ia manawa, noi aku la oia i kona mau makua e holo
e makaikai ia Kauai, a ua pono kana noi imua o kona mau makua.

Hoolale ae la kona mau makua i na kanaka e hoomakaukau i na
waa no Hinaikamalama e holo ai i Kauai, a wae ae la i mau hoa-
hele kupono no ke Alii e like me ke ano mua o ka huakai Alii.

A makaukau ko ke Alii mau pono no ka hele ana, kan aku la o
Hinaikamalama ma na waa, a holo aku la a hiki i Kauai.

Ia ianei i hiki aku ai, aia o Aiwohikupua me Poliahu ma Mana,
e akoakoa ana na Alii malaila no ka la hookahakaha o Hauailiki
me Makaweli.

Ia po iho, he po lealea ia no na Alii, he kilu, a he kaeke, na lealea
ia po.

Ia Aiwohikupua ma e lealea ana ia manawa, ma ka waena konu
o ka po, hiki aku la o Hinaikamalama a noho iloko o ka aha lealea;
a he mea malihini nae i ka aha keia kaikamahine malihini.

198 llAVVAUAiN liOMANl'K OK LAIKl KAVV AI IETh.ann.SS

When sill' came into tlioir midst Ai\v<.liilvii).u;i did not see iier, for
his iittention was taken by the dance.

As Ilinaikamahima sat tiiere, behold! JIaiiailiki conceived a pas-
sion for her.

Then Tlanailiki went and .said to the master of ceremonies, "(Jo
and tell Aiwohikupua to stop the dance and play at spin-the-gourd;
when the game begins, then you go up and draw the stranger for my
partner to-night."

At the request of the one I'or whom the sports wei'e given the dance
was ended.

Then Ilauailiki played at spin-the-gourd with Poliahu until the
gourd had been spun ten times. Then the master of ceremonies arose
and made the circuit of the assembly, returned and touched Hauai-
liki with his maUe wand and sang a song, and Hauailiki arose.

Then the master of ceremonies took the wand back and touched
Hinaikamalama's head and she arose.

As she stood there she I'equested the master of the sports to let her
speak, and he nodded.

Hinaikamalama a.sked for whom tiie sports were gi\en, and they
told her for Hauailiki and Makaweli.

And Hinaikamalama turned right around and said to Hauailiki,
'• O (;hief of this festal gathering (since I have heard this is all in
your honor), your sport master has matched us two, O chief, to
bring us together for a little; now I put off the match which
the master of ceremonies has chosen. But let me explain my object
in coming so far as Kauai. That fellow there, Aiwohikupua, is my
reason for coming to this land, because I heard that he was married
to Poliahu ; therefoie I came here to see how he had lied to me. For
that man there came to Hana on Maui while we were surf riding. The
two of them were the last to surf, and when they were through, they
came home to play konane with me. He wanted to play konane.
We set up the board again; I asked what he would bet; he pointed to
his double canoe. I said I did not like his bet ; then I told the bet I
liked, our persons; if he beat me at konane, then I would become his
and do everything that he told me to do, and the same if he lost to me,
then he was to do for me as I to him ; and we made this bargain. And
in the game in a little while my piece blocked the game, and he was
beaten. I said to him, ' You have lost ; you ought to stay with me
as we have wagered.' Said that fellow, ' I will wait to carry out the

BEOKWITH]

TEXT AND TRANSLATION 199

lii manawa aiaiM?i i komo akii ai iloko o ka aha lealea, aole iiae o
Aiwohikupiia i ike maopopo mai ia manawa, no ka mea, ua lilo i ka
hula kaeke.

Ia Hinaikamalama e noho ana iloko o ka aha lealea. aia hoi, ua
komo iloko o Hauailiki ka iini nui.

Ia manawa, hele akii la o Hauailiki a i ka mea ume i aku la, " E
hele oe a olelo aku ia Aiwohikupiia e hoopau ka hula kaeke, i kilu
ka lealea i koe, aia a kilu, alaila, kii aku oe a ume niai i ka wahine
malihini, o ko'u pili ia o keia po."

Ma ke kauoha a ka men nona ka po lealea e kilu, ua hoopauia ke
kaeke.

Ia Hauailiki e Irilu ana me Poliahu, a i ka umi o na hauna kilu
a laua. Ia manawa, ku mai la ka mea ume a kaapuni ae la a puni
ka aha, hoi mai la a kau aku la i ka maile ia Hauailiki me ke oli ana,
a ku mai la o Hauailiki.

Ia manawa, kaili mai la ka mea ume i ka maile a kau aku la maluna
o Hinaikamalama, a ku mai la.

Ia manawa, a Hinaikamalama i ku mai ai, nonoi aku la oia i ka
mea ume e olelo ae, a kunou mai la ka mea ume.

Ninau aku la o Hinaikamalama i ka mea nona ka aha lealea, haiia
mai la no Hauailiki me Makeweli.

Iloko o kela manawa, hull pono aku la o Hinaikamalama a olelo
aku ia Hauailiki, " E ke Alii nona keia aha lealea, ua lohe ae la wau
keia aha, ua umeia ae nei kaua e ka mea ume o ka aha lealea au, e
ke Alii, no ka hoohui ana ia kaua no ka manawa pokole, alia nae
wau e hooko i ka ume a ka mea nana i ume ia kaua e like me kona
makemake. Aka, a hoakaka ae wau i ko'u kuleana i hiki mai ai ia
Kauai nei, mai kahi loihi mai. Oiala, o Aiwohikupua ko'u kuleana
i hiki ai i keia aina, no kuu lohe ana ae nei ua hoao oiala me Poliahu,
nolaila i hele mai nei wau e ike i koiala hoopunipuni nui ia'u. No
ka mea, hiki ae kela i Hana ma Maui, e heenalu ana makou, na laua
la nae ka heenalu hope loa, a pan ka laua la heenalu ana. hoi laua
la e konane ana makou, makemake no oiala i ke konane, kau hou ka
papa konane a paa, ninau aku wau i kona kumu pili, kuhikuhi kela
i na kaulua. Olelo aku wau, aole o'u makemake i kona kumu pili,
alaila, hai aku wau i ka'u kumu pili makemake, o na kino no o maua,
ina e make wau ia iala ma ke konane ana, alaila, lilo wau na iala,
ma kana mau hana a pau e olelo ai ia'u, malaila wau, ma na mea
kupono nae, a pela no hoi wau ina e make kela ia'u, alaila, e like me
kana hana ia'u, pela no ka'u ia ia; a holo like ia maua keia olelo
paa. I ke konane ana nae, aole i liuliu, paa mua ia'u na luna o ka
papa konane a maua, o koiala make iho la no ia. I aku wau ia iala,
ua eo oe, pono oe ke noho me a'u e like me ka kaua pili ana. I mai
kela, 'Alia wau e hooko i kau Inmiu pili a hoi mai wau mai kuu

200 HAWAIIAN ROMANCK (IK LAIKIKAWAI Iktii.ann. M

bet until 1 return from a touring tril). Tlien I will fulfill the bet, ()
prineesft.' And beciuif^e of liis line speeches we agreed upon this, and
for this I'eason, I have lived apart under a taboo until now. And
'A'hen I heard that he had a wife, 1 came to Kauai and entered the
festal gathering. O chief, that is how it was."

Then the men at the gathering all around the Icilu shelter wei'e
roused and blamed Aiwohikupua. Then at Tlinaikamalama's story,
Poliahu was tilled with hot anger; and she went back to White Moun-
tain and is there to this day.

Soon after Hinaikamalama's speech the games began again ; the
game was between Aiwohikupua and Makaweli.

Then the master of ceremonies stood up and touclied Hauailiki
and Hinaikamalama with the wand, and Hauailiki arose and Ilinai-
kamalama also. This time Hinaikamalama said to Hauailiki, "O
chief, we have been matched bj' the sport master as is usual in this
game. But I must delay my consent; when Aiwohikupua has con-
sented to carry out oui- voav. after that, at the chief's next festival
night, this night's match shall be fulfilled." Then Hauailiki was very
well pleased.

And because of Hinaikamalama's words, Aiwohikupua took Hinai-
kamalama to carry out their vow.

That very night as they rested comfortably in the fulfillment of
their bargain, Hinaikamalama gi-ew numb with cold, for Poliahu
had spread her cold snow mantle over her enemy.

Then Hinaikamalama raised a short chant —

Colli, ah ! cold,

A very strange cold,

My heart Is afraid.

Perhaps sin dwells within the house.

My heart begins to fear,

Perhaps the house dweller has sinned.

O my fonirade, it Is cold.

BKCKWiTHl TEXT AKD TKAASLATION 201

huakai kaapuni mai, alalia, liookoia ke kumu pili au e ke Alii
wahiue.' A no keia olelo luaikai aianei, ua holo like ia ia maua, a
no keia mea, noho puupaa wau me ka maluhia a hiki mai i keia
manawa. A no kuu lohe ana ae nei he wahine ka iala, oia ko'u hiki
mai nei ia Kauai nei, a komo mai la i ko aha lealea e ke Alii, oia la.''

Ia manawa, nene akn la ka aba kanaka a puni ka papai kilu, nie
ka hoohewa loa ia Aiwohiknpua. Ia manawa no a Hinaikamalama
a haiolelo la, alalia ua hoopihaia o Poliahu i ka huhu wela, o kona
hoi no ia i Maunakea a hiki i keia la.

Mahope iho nae o ka haiolelo ana a Hinaikamalama, hoomaka hou
ke kilu, ia Aiwohiknpua laua me Makaweli ke kilu ia manawa.

Ia manawa, ku hou mai la ka mea ume a hooili hou i ka maile
maluna o Hauailiki me Hinaikamalama, a ku ae la o Hauailiki. a
ku mai la no hoi o Hinaikamalama. Ma keia ume hope, hai mai la
o Hinaikamalama 1 kana olelo Inma o Hauailiki, "E ke Alii e, ua
hoohuiia kaua e ka mea ume ma ka mea mau o na aha lealea. Aka,
alia wau e ae aku. aia ae mai o Aiwohiknpua e hooko maua 1 na lioo-
hiki a maua, a pau ko maua manawa, alalia, ma ka po lealea hou a
ke Alii, e hookola ai ka ume o keia po no kaua." Alalia, he mea
maikai loa ia i ko Hauailiki manao.

A no keia olelo a Hinaikamalama, lawe ae la o Alwohlkupua ia
Hinaikamalama no ka hooko i ka laua hoohiki.

Ia po no, iloko o ko laua manawa hoomaha no ka hooluolu i ka
hoohiki ana, hike mai la ma o Hinaikamalama ke anu maeele loa,
no ka mea, ua kuu mai la o Poliahu i ke anu o kona kapahau maluna
o kona enemi.

Ia manawa, hapai ae la o Hinaikamalama he wahi mele:

'■ He anu e he a — uu
He anu e wale no hoi keia,
Ke ko nei 1 ke ano o kuu niauawa,
Ua hewa ka paha loko o ka noho hale,
Ke kau mai nei ka halia 1 kuu manawa.
No ka noho hale paha ka hewa— e.
E kuu hoa — e, he anu — e.

CHAPTP^R XIX

When Iliiiuikainulania ceased chanting, she said to Aiwohikupua,
"Where are you ^ Embrace me cluso to make me warm; I am cold
all over; no warmth at all/'

Then Aiwohikupua obeyed her, and she grew as warm as before.
As they began to take their ease in fulHlhnent of their vow at the
betrothal, then the fold came a second time upon Minaikanialama.
Then she raised a chant, as follows:
< » my c'onirjule. It Is cold.
Colli as the snow on tin- mountain top.
The cold lies at the .soles of my feet,
It presses upon my heart.
The colli wakens me
In my night of sleep.

This time Hinaikaiualama said to Aiwohikupua, " Do you not know
any reason for our being cold? If you know the reason, then tell
me; do not hide it."

Said Aiwohikupua, " This cold comes from your rival ; she is per-
haps angry with us, so she wears her snow mantle ; therefore we are
cold."

Hinaikamalania answered, "We must i)art, for we have met and
our vow is fulfilled."

Said Aiwohikupua. " We will break off this time; let us separate;
to-morrow at noon, then we will carry out the vow."

" Yes." said Hinaikamalama.

After they had parted then Hinaikamalama slept pleasantly tlie
rest of the night until morning.

At noon Aiwohikupua again took her in fulfillment of the agree-
ment of the night before.

As those two reposed accordingly, Poliahu was displeased.

Then Poliahu took her sun mantle and covered herself; this time
it was the heat Poliahu sent to Hinaikamalama. Then she raised a
short song, as follows:

The heat, ah ! the heat,
The heat of my love stifles me.
It burns my body,
It draws sweat from my heart,
Perhaps this heat is my lover's — ah !
202

MOKUNA XIX

A pan ke oli ana i Hinaikainalania, olelo aku la oia ia Aiwohikupua,
"Auhea oe, e apo mai oe ia'u a paa i mehana iho wau, hele mai nei
kuu anu a anu, aohe wahi ami ole."

Alalia, hooko mai la o Aiwohikupua i ka ka wahine olelo, alalia,
loaa mai la ka mahana e like me mamua.

A hoomakaukau iho la laua e hooluolu no ka hooko 1 ka laua
hoohikl ma ka hoopalau ana, alalia, hiki hou mai la ke anu ia
Hinaikamalama, o ka lua ia o kona loaa ana i ke anu.

Ia nianawa, hapai hou ae la oia he wahi mele, penei :

" E ke hoa e, he a — nu.
Me he aim hau kuahiwi hi keia.
Ke anu mai nei ma na kapiiai,
Ke komi nei i kuu manawa,
Kuu manawa hlamoe — hoi.
Ke hoala mai nei ke anu ia'u,
I kuu po hiamoe— hoi."

I keia manawa, olelo aku la o Hinaikamalama ia Aiwohikupua,
" Aole anel oe 1 ike i ke kumu o keia anu o kaua ? Ina ua ike oe i ke
kumu 0 keia anu, alalia e hai mai ; mai huna oe."

I aku o Aiwohikupua, "No ko punalua keia anu, ua huhu paha ia
kaua, nolaila, aahu ae la ia i ke kapa hau ona, nolalla na anu."

Pane aku la o Hinaikamalama, " Ua pau kaua, no ka mea, ua pili
ae la no na kino o kaua, a ua ko ae la no ka hoohikl a kaua no ka
hoopalau ana."

I mai o Aiwohikupua, " Ua okl kaua 1 keia manawa, e hookaawale
kaua, apopo ma ke awakea, alalia, oia ka hooko ana o ka hoohikl a
kaua."

"Ae," wahi a Hinaikamalama.

A kaawale aku la laua, alaila, loaa iho la ia Hinaikamalama ka
moe oluolu ana ia koena po a hiki 1 ke ao ana.

Ma ke awakea, lawe hou ae la o Aiwohikupua e hooko 1 ka laua
mea 1 olelo ai ia po iho mamua.

Iloko o ko laua manawa 1 hoomaka ai no ka hooko ana i ka hoohiki,
alaila, ua pono ole ia mea 1 ko Poliahu manao.

Ia manawa, lawe ae la o Poliahu 1 kona kapa la, a aahu iho la, ia
manawa ka hookuu ana'ku o Poliahu i ka wela maluna o Hinaikama-
lama. Ia manawa, hapai ae la oia he wahi mele, penei :

" He wela — e, he wela,
Ke poi mai nei ka wela a kuu Ipo ia'u,
Ke hoohahana nei i kuu kino,
Ke hoonakulu nei hoi 1 kuu manawa.
No kuu Ipo paha keia wela — e."

204 riAWAlIAN IKIMANC'K OK I.AIKIKAWAI iKiii ans ti

Said Aiwoliikiipiia. " It is iint my doitif!;; perh.'ijjs Poliahii fanses
this heat; perhaps she is aiigiv witli us."

Said Hinaikaniahunn, " TiPt us si ill have palieiice and if the hiiat
conies over us again, then leave me."

After tliis, they again met in fulfillment of their vow.

Then again the heat settled over them, then she raised again the
chant:

The heat, ah ! the heat.

The heat of iny love stilles ine.

Its quiveritij; touch scorches iii.v licart,

Tlie sick old lieat of the winter,

Tlie fiery heat of siiiiiiner,

Tlie dripping heat of the suniiner season,

The heat compels me to go,

I mu.st go.

Then Hinaikamalama arose to go.

Said Aiwohikupua, " You might give me a kiss before you go."

Said Hinaikamalama, "I will not give you a kiss; the heat from
that wife of yours will come again, it will never do. Fare you well !"

(Let us leave off here telling about Aiwohikupua. It is well to
speak briefly of Hinaikamalama.)

After leaving Aiwohikupua, she came and stayed at the house of
a native of the place.

This very night there was again a festivity for Hauailiki and the
chiefs at Puuopapai.

This night Hinaikamalama remembered her promise to Hauailiki
after the game of spin-the-gourd, before she met Aiwohikupua.

This was the second night of the festival; then Hinaikamalama
went and sat outside the group.

Now, the first game of spin-the-gourd was between Kauakahialii
and Kailiokalauokekoa. Afterward Kailiokalauokekoa and Maka-
weli had the second game.

During the game Poliahu entered the assembly. To Hauailiki and
Poliahu went the last game of the night.

And as the master of ceremonies had not seen Hinaikamalama
early that night, he had not done his duty. For on the former night
the first game this night had been promised to Hauailiki and Hinai-
kamalama, but not seeing hei he gave the. first game to others.

Close on morning the sport master searched the gathering for
Hinaikamalama and found her.

BKCKWiTHl TEXT AND TRANSLATION 205

I aku o Aiwohikupua, "Aole no'u na wela, malia paha no Poliahu
no na wela, ua huhu paha ia kaua."

I aku la 0 Hinaikamalama, "E hoomanawanui hou kaua, a ina
i hiki hou mai ka wela inaluna o kaua, alaila, haalele mai oe ia'u."

Mahope iho o keia mau mea, hoao hon ae la laua i ka laua hana no
ka hooko i ka laua hoohiki.

Ia manawa, kau hou mai la no ka wela nialuna o laua, alalia, hapai
hou ae la oia ma ke raele :

" He wela — e he we — la,
Ke apu mai nei ka wela a ka po ia'u.
Ke ulili anapu nei i kuu manawa,
Ka wela kukapu o ka hooilo,
I haoa enaena ! ke kau,
Ka la wela kulu kahl o ka Makalil,
Ke hoeu mai nei ka wela ia'u e hele,
E hele no — e."

Ia manawa, ke ku ae la no ia o Hinaikamalama hele.

I mai o Aiwohikupua, " Kainoa o ka haawi mai i ka ihu, alaila hele
aku."

I mai la o Hinaikamalama, "Aole e haawiia ka ihu ia oe, o ka hao
ana mai ia o ka wela o ua wahine au, pono ole. Aloha oe."

(E waiho kakou i ke kamailio ana no Aiwohikupua maanei. E
pono e kamailio pokole no Hinaikamalama.)

Mahope iho o kona hookaawale ana ia Aiwohikupua, hele aku oia
a noho ma ka hale kamaaina.

Ia po iho, he po lealea hou ia no Hauailiki me na'lii ma Puuopapai.

Ia po, hoomanao ae la o Hinaikamalama no kana kauoha ia Hauai-
liki, mahope iho o ko laua umeia ana, a mamua hoi o kona hoohui
ana me Aiwohikupua.

I kela po, oia ka lua o ka po lealea, alaila, hele aku la o Hinai-
kamalama a noho pu aku la mawaho o ka aha.

Ia manawa, na Kauakahialii laua me Kailiokalauokekoa ke kilu
mua. Mahope iho. na Kailiokalauokekoa me Makaweli, ka lua o ka
lealea.

Ia laua e kilu ana, konio mai la o Poliahu iloko o ka aha lealea.
Ia Hauailiki me Poliahu ke kilu hope oia po.

A no ka ike ole o ka mea ume ia Hinaikamalama i kela po, nolaila.
aole e hiki i ka mea ume ke hoomaka i kana hana. No ka mea, ua
oleloia i ka po mua, no Hauailiki a me Hinaikamalama ka lealea
mua oia po, a no ka loaa ole i ka maka o ka mea ume. ua lilo ka
lealea i na mea e ae.

I ke kokoke ana e ao ua po nei, huli ae la ka mea ume iloko o ka
aha ia Hinaikamalama, a loaa iho la.

20G HAWAIIAN HOiMANCK OF l.AIKIKAWAI Iktiia.nn. si

'I'lu'ii tlie ssporl inastor >(ood up in (lie midst of the assembly, while
Ilaiuiiliki ami I'oliahii were playing, then he sang a song while flut-
tei'ing the cntl of the wand over Hauailiki and took away the wand
and Hauailiki stood up. The sjjoi'l master went over to Ilinaika-
malania, touched her with the wand and withdrew il. Then Ilinai-
kamalaina stood in Ihe midst of the circle of players.

Wlien Poliahii saw Hinaikamalama. she fi'owned at sight of her
rival.

And Hauailiki and Hinaikamalama withdrew where they could
<ake their pleasure.

When they met, said Hinaikamalama to Hauailiki. " If you take
me only for a little while, then there is an end of it, for my parents
do not wish me to give up mj' virginity thus. But if you intend to
take me as your wife, then 1 will give myself altogether to you as
my parents desire."

To the woman's words Hauailiki answered, " Vour idea is a good
one; you think as I do; hut let us first meet according to the choice
of the sport master, then afterwards we will marry."

" Not so," said Hinaikamalama," let me be \irgin until you are
ready to come and get me at Hana."

On the third night of Hauailiki's festivities, when the chiefs and
others were assembled, that night Lilinoe and Poliahu, Waiaie and
Kahoiipokane met, for the three had come to find Poliahu, thinking
that Aiwohikupua was living with her.

This night, while Aiwohikupua and Makaweli were playing spin-
the-gourd, in the midst of the sport, the women of the mountain
entered the place of assembly.

As Poliahu and the others stood in their mantles of snow, spark-
ling in the light, the group of players were in an uproar because
of these women, because of the strange garments they wore; at the
same time cold penetrated the whole kilu shelter and lasted until
morning, when Poliahu and her companions left Kauai. At the same
time Hinaikamalama left Kauai.

(When we get to Laieikawi'l's coming to Kauai after Kekalukaluo-
kewa's marriage with Laieikawai, then we will begin again the
story of Hinaikamalama; at this place let us tell of Kauakahialii's
command to his friend, and so on until he meets Laieikawai.)

After their i-eturn from Hawaii, Kauakahialii lived with Kailio-
kalauokekoa at Pihanakalani.'*- Xow the end of their days was near.

UECKWiTTil TEXT AND TRANSLATION 207

la manawa, ku mai la ka men unie a waenakonu o ka alia, ia
Hauailiki me Poliahu e kilu ana, ia manawa, kani aku la ko oli a
ka mea ume, e hookolili ana i ka welau o ka maile i luna o Hauailiki,
a kaili mai la ka mea imie i ka maile, alaila, ku mai la o Hauailiki.
Hele aku la ua mea ume nei a loaa o Hinaikamalama, kau aku la i
ka maile a kaili mai la. Ia manawa, ku mai la o Hinaikamalama
mawaho o ka aha imua o ke anaina.

A ike mai la o Poliahu ia Hinaikamalama. kokoe aku la na maka,
i ka ike i kona enemi.

A hala aku la o Hauailiki me Hinaikamalama ma kahi kupono ia
laua e hooluolu ai.

Ia laua e hui ana, i aku la o Hinaikamalama ia Hauailiki. '' Ina
he lawe kou ia'u no ka manawa pokole a pau ae, alaila, ua pau kaua.
no ka mea, aole peia ka makemake o ko'u mau makua, alaila, e waiho
puupaa ia'u pela. Aka, ina i manao oe e lawe ia'u i wahine hoao
nau, alaila, e haawi wan ia'u nau mau loa, e like me ka makemake o
ko'u mau makua."

A no kela olelo a ka wahine, hai aku o Hauailiki i kona manao,
" Ua pono kou manao, ua like no kou manao me ko'u ; aka, e hoohui
mua kaua ia kaua iho e like me ka makemake o ka mea ume, a mahope
loa aku, alaila hoao loa kaua."

"Aole pela," wahi a Hinaikamalama, " e waiho puupaa ia'u pela,
a hiki i kou manawa e kii ae ai ia'u, a loaa wau i Hana."

I ke kolu o ka po lealea o Hauailiki, i na'lii e akoakoa ana, a me
na mea e ae, oia ka po i hui ai o Lilinoe, me Poliahu, o Waiau, a me
Kahoupokane, no ka mea, ua imi mai lakou ia Poliahu, me ka manao
ke pono nei ko Aiwohikupua ma noho ana me Poliahu.

Ia po, ia Aiwohikupua me Makaweli e kilu ana, a i ka waenakonu
o ko laua manawa lealea. komo ana na wahine noho mauna iloko o
ka aha lealea.

Ia Poliahu ma eha e ku ana me na kapa hau o lakou, he mea e ka
hulali, ia manawa, nei aku la ka aha lealea no keia poe wahine,
no ke ano e o ko lakou kapa. Ia manawa, popoi mai la ke anu i ka
aha lealea a puni ka papai kilu, a kau mai la maluna o ka aha ka
pilikia a hiki i ka wanaao, haalele o Poliahu ma ia Kauai. O keia
manawa pu no hoi ka haalele ana o Hinaikamalama ia Kauai.

(Aia a hiki aku i ka hiki ana aku o Laieikaw^ai i Kauai, mahope
iho o ko Kekalukaluokewa hoao ana me Laieikawai, alaila. e hoomaka
hou ke kamailio no Hinaikamalama. Ma keia wahi e kamailio no
ke kauoha a Kauakahialii i kana aikane, pela aku a hiki i ka hui ana
me Laieikawai.)

Ia Kauakahialii me Kailiokalauokekoa ma Pihanakalani, mahope
iho o ko laua hoi ana mai Haawii mai. Oiai ua kokoke mai ko laua
mau la hope.

208 HAWAIIAN HOMANCE OK LAIEIKAWAI Iktii ANN. j:i

Tlu'U Kiuiakaliialii laid a blfssiiijj iijx)!! liis friiMid, KeUalukaluo-
kewa, and this it was:

•'Ah ! my friend, greatly beloved, I give you my blessing, for the
end of my days is near, and 1 am going back to the other side of
the earth.

"Only one thing for you to guard, our wife.'" VVIicn 1 fall dead,
there where sight of you and our wife comes not back, then do you
rule over the island, you above, and our wife below ; as we two ruled
over the island, so will you and our wife do.

"It may be when I am dead you will think of taking a wife; do
not take our wife; by no means think of her as your wife, for she
belongs to us two.

" The woman for you to taice is the wife left on Hawaii, liaieika-
wai. If you take her for your wife it will be well with yovi, you
will be renowned. AVould you get her, guard one thing, our flute,
giuird well the flute."" then the woman is yours, this is my charge to
you."

Kauakalxialii's charge pleased his friend.

In the end Kauakahialii died; the chief, his friend, took the rule,
and their wife was the counsellor.

Afterwards, when Kailiokalauokekoa's last days drew near, she
prayed her husband to guard Kanikawi, their sacred flute, accord-
ing to Kauakahialii's command :

"My husband, here is the flute; guard it; it is a wonderful flute;
■whatever things you desire it can do; if you go to get the wife your
friend charged you to, this will be the means of your meeting. You
must guard it forever; wherever you go to dwell, never leave the
flute at all, for you well know what your friend did when you two
came to get me when I was almost dead for love of your friend. It
was this flute that saved me from the other side of the grave; there-
fore, listen and guard well my sayings."

BicKwiTHl TEXT AND TRANSLATIOK 209

la maiiawa, kaiioha ae la o Kauakahialii i kana aikane ia Keka-
lukaluokewa, i kana olelo hoopomaikai maluna ona, a eia no ia :

" E kuu aikane aloha mii, ke wailio aku nei wau i olelo hoopomaikai
nuiluna ou, no ka mea, ke kokoke mai nei ko'u mau la hope a hoi
aku i ka aoao mau o ka honua.

" Hookahi no au mea malama o ka wahme a kaua, aia a haule
aku wau i kahi hiki ole ia'u ke ike mai ia olua me ka wahine a
kaua, alalia, ku oe i ka moku, o oe no maluna, o ka wahine a kaua
malalo, e like no me ka kana nei ana i ka moku i puni ai, pela no oe
e noho aku ai me ka wahine a kaua.

"A make wau, a manao ae paha oe i wahine nau, mai lawe oe i
ka kaua wahine, aole no hoi e manao oe ia ia o kau wahine ia, no ka
mea, ua lilo no ia ia kaua.

"Aia kau wahine e kii o kuu wahine i haalele aku nei i Hawaii, o
Laieikawai, i na o kau wahine, ia ola ke kino, a kaulana no hoi. A
manao oe e kii, hookahi au mea malama o ka ohe a kaua, aia malama
pono oe i ka ohe, alalia wahine oe, oia ke kauoha ia oe."

Ma keia kauoha a Kauakahialii, ua pono ia i ko ke aikane manao.

Ma ia hope mai, make aku la o Kauakahialii, lilo ka noho alii i
kana aikane, a o ka laua wahine no ke Kuhina.

A ma ia hope mai, i ke kokoke ana i ko Kailiokalauokekoa mau
la hope, waiho aku la oia i olelo kuoha no ka malama ana ia Kanikawi
ka laua ohe kapu me kana kane, e like me ke kauoha a Kauakahialii :

'' E kuu kane, eia ka ohe, malamaia, he ohe mana, o na mea a
pau au e makemake ai, ina e kii oe i ka wahine a ko aikane i kauoha ai
ia oe, o ka mea no keia nana e hoohui ia olua. Eia nae e malama mau
loa oe, ma kau wahi e hele ai, a e noho ai, mai haalele iki i ka ohe,
no ka mea, ua ike no oe i ka hana a kau aikane i ko olua manawa i
kii ae ai ia'u i kuu wa e aneane aku ana i ka make, mamuli o kuu
aloha i ko aikane. Na ua ohe la keia ola ana e ola aku nei mai ka
luakupapau mai, nolaila, e hoolohe oe me ka malama loa e like
me ka'u e olelo aku nei ia oe."

60604—18 ^27

CILVrTEK XX

After Kailiokaliuiokekoa's death, the chief's house and all things
else became Kekalukaluokewa's, and he portioned out the land *' and
set up his court.

After apportioning the land and setting up his court, Kekalukaluo-
kewa bethought him of his friend's charge concerning Laieikawai.

Then he conmianded his counsellor to make ready 4,000 canoes for
the journey to Hawaii after a wife, according to the custom of a
chief.

When the chief's command was carried out, the chief took two
favorites, a suitable retinue of chiefs, and all the embalmed bodies of
his ancestors.

In the month called " the first twin," when the sea was calm, they
left Kauai and came to Hawaii. Many days passed on the voyage.

xVs they sailed, they arrived in the early morning at Makahanaloa
in Hilo. Then said the man who had seen Laieikawai before to the
chief, "See that rainbow arching over the uplands; that is Paliuli,
where I found her." Now the rain was sweeping Hilo at the time
when they came to Makahanaloa.

At the man's words, the chief answered, "I will wait before be-
lieving that a sign for Laieikawai; for the rainbow is common in
rainy weather; so, my proposal is, let ns anclior the canoes and wait
until the rain has cleared, then if the rainbow remains when there is
no rain, it must be a sign for Laieikawai.'" The chief's proposal was
the same as Aiwohikupua's.

So they remained there as the chief desiied. In ten days and two
it cleared over Hilo, and the country was plainly visible.

In the early morning of the twelfth day the chief went out of the
house, and lo! the rainbow persisted as before; a little later in the
day the rainbow was at the seacoast of Keaau; Laieikawai had gone
to the coast (as in the narrative before of Aiwohikupua's story).

That day there was no longer any doubt of the sign, and they
sailed and came to Keaau. "^^Tien they arrived, Laieikawai had gone
up to Paliuli.

210

MOKUNA XX

A make aku la o Kailiokalauokekoa, lilo ae la ka noho Alii a pan
loa ia Kekalukaluokewa, a hooponopono aku la oia i ka aina, a me na
kanaka a pan malalo o kona noho Alii.

Mahope iho o ka pau ana o kana hooponopono ana i ka aina, a me
kona noho Alii ana. Ia manawa, hoomanao ae la o Kekalukaluokewa
i ke kauoha a kana aikane no Laieikawai.

Ia Kekalukaluokewa i nianao ai e hooko i ke kauoha a kana aikane,
kauoha ae la oia i kona Kuhina, e hoomakaukau i na waa hookahi
mano, no ka huakai kii wahine a ke Alii i Hawaii, e like me ke aoao
mail 0 ke Alii.

A makaulcau ka ke Alii kauoha, la we ae la ke Alii elua mau puna-
hele, a lawe ae la i na kaukaualii ka poe kupono ke hele pu me ke
Alii, a lawe ae la oia i kona mau ialoa a pau.

I ka malama i oleloia o ka Mahoe mua, i na malama maikai o ka
moana, haalele lakou ia Kauai, a holo aku i Hawaii. Ua nui na la i
hala ia lakou ma ia hele ana.

Ma keia holo ana a lakou, hiki aku la ma Makahanaloa i Hilo, ma
ke kakahiaka nui. Ia manawa, olelo aku kahi kanaka nana i ike
mua ia Laieikawai i ke Alii, " E nana oe i kela anuenue e pio la iuka.
o Paliuli no ia, oia no ua wahi la, malaila no kahi i loaa'i ia'u." E
nee ana nae ka ua o Hilo ia mau la a lakou i hiki aku ai ma Maka-
hanaloa.

A no keia olelo a kahi kanaka, i aku ke Alii, "Alia wau e manaoio
i kau no Laieikawai kela hoailona, no ka mea, he mea mau iloko o
ka wa ua ka pio o ke anuenue, nolaila, i kuu manao, e hekau na waa,
a e kali kakou a malie ka ua, alalia, i pio niai ke anuenue iloko o ka
wa ua ole, alalia maopopo no Laieikawai ka hoailona." LTa like ko ke
Alii manao ana ma keia mea me ko Aiwohikupua.

A no keia mea. noho iho la lakou malaila e like me ko ke Alii
makemake. Hookahi anahulu me elua la keu. haalele ka malie o
Hilo, ike maikaiia aku la ka aina.

I ke kakahiaka nui o ka la umikumamalua, puka aku la ke Alii
iwaho mai ka hale ae. Aia hoi e hoomau ana ke anuenue e like ma
mamua, ma ke kiekie iki ana'e o ka la, aia e pio ana ke anuenue i kal
o Keaau, ua hala ae la o Laieilcawai i kai. (E like me ka kakou
kamailio ana mamua ma ko Aiwohikupua moolelo.)

Ma kela la, pau ko ke Alii kanalua ana no kela hoailona, a holo
aku la a hiki i Keaau. Ia lakou i hiki aku ai ma Keaau, ua hoi
aku o Laieikawai iuka o Paliuli.

/211

212 HAWAIIAN KDMANCK (IK LAIKIKAWAI Ikth ann u

When they arri\oil the people crowded to sec KekiiliiUiihiokewa
nnd exehiiined, " Kaiiai for hiindsome men ! "

On the day when Kekalukahiokewa sailed and came to Keaaii,
Waka foresa\\ this Kekalukahiokewa.

Said Waka to her grandchild, "Do not go again to the coast, for
Kekalukahiokewa has come to Keaau to get you for his wife.
Kauakahialii is dead, and has charged his favorite to take you to
wife; therefore this is your husband. If you accept this man you
will rule the island, surely preserve (our) bones. Therefore wait
up hei-e four days, then go down, and if y<iu like him, then return
and tell me your pleasure.'"

80 Laieikawai waited four days as her giandmother commanded.

In the early morning of the fourth daj' of retirement, she arose
and went down with her hunchbacked attendant to Keaau.

When she arri\ed close to the village, lo! Kekalukahiokewa was
already out surf riding; three youths rose in the surf, the chief and
his favorites.

As Laieikawai and her companion spied out for Kekalukahiokewa,
they did not know which man the grandmother wanted.

Said Laieikawai to her nurse, " How are we to know the man whom
my grandmother said was here?"

Her nurse said. " Better wait until they are through surfing, and
the one who comes back without a board, he is the chief."

So they sat and waited.

Then, the surf riding ended and the surfers came back to shore.

Then they saw some men carrying the boards of the favorites,
but the chief's board the favorites bore on their shoulders, and
Kekalukahiokewa came without anything. So Laieikawai looked
upon her husband.

When they had seen what the_y had come for, they returned to
Paliuli and told their grandmother what they had seen.

Asked the grandmother, "Were you pleased with the man?"

" Yes," answered Laieikawai.

BECKWiTHj TEXT AND TRANSI.ATION 213

la lakou i hiki aku ai, ua nui na kamaaina i lulumi mai e makaikai
ia Kekalukaluokewa ; me ka olelo mai o na kamaaina, "Akahi no ka
aina kanaka maikai o Kauai."

I kela la a Kekalukaluokewa ma i hole aku ai a hiki i Keaaii. Ua
ike mua mai o Waka o Kekalukaluokewa keia.

Olelo mai o Waka i kaua moopuna, "Mai iho hou oe i kai, no
ka mea, ua hiki mai la o Kekalukaluokewa i Keaau, i kii mai la ia
oe i wahine oe. Make aku la o Kauakahialii, kauoha ae la i ke
aikane e kii mai ia oe i wahine. nolaila o kau kane ia. A ae oe o
kau kane ia, ku oe i ka moku, ola no hoi na iwi. Nolaila, e noho
oe iuka nei, a hala na la eha, alaila iho aku oe, a ina ua makemako
oe, alaila, hoi mai oe a hai mai i kou makemake ia'u."

Noho iho la o Laieikawai a hala na la eha e like me ke kauoha a
kona kupunawahine.

Ma ke kakahiaka niii o ka ha o ko Laieikawai mau la hoomalu,
ala ae la oia, a me kona kahu kuapuu, a iho aku la i Keaau.

La laua i hiki aku ai, ma kahi kokoke iki e nana aku ai i kauhale;
aia hoi, ua hiki mua aku o Kekalukaluokewa ma kulana heenalu
mamua o ko laua hiki ana aku, ekolu nae mau keiki e ku ana ma
kulana heenalu o ke Alii a me na punahele elua.

Ia Laieikawai ma e noho ana ma kahi a laua e hoohalua ana no
Kekalukaluokewa, aole nae laua i like i ke kane a ke kupunawahine
i makemake ai.

I aku o Laieikawai i kona wahi kahu, " Pehea la kaua e ike ai i
ke kane a'u a kuu kupunawahine i olelo mai nei?"

Olelo aku kona kahu, " Pono kaua ke kali a pau ka lakou heenalu
ana, a o ka mea e hele wale mai ana, aole he paa i ka papa heenalu,
alaila, o ke Alii no ia, o ko kane no ka hoi ia."

Ma ka olelo a ko Laieikawai kahu, noho iho la laua malaila, e
kali ana.

Ia manawa, hoopau ae la na heenalu i ko lakou manaM^a heenalu,
a hoi mai la a pae iuka.

Ia wa, ike aku la laua i ke kiiia ana mai o na papa o na punahele e
na kanaka, a laweia aku la. O ka papa heenalu hoi o ke Alii, na na
punahele i auamo aku, a hele wale mai la o Kekalukaluokewa, pela
i ike ai o Laieikawai i kaua kane.

A maopopo iho la ia laua ka laua mea i iho mai ai, alaila, hoi aku
la laua a hiki i Paliuli, a hai aku la i ke kupunawahine i ka laua mea
i ike ai.

Ninau mai la ke kupunawahine, " Ua makemake oe i ko kane ? "

"Ae," wahi a Laieikawai.

214 HAWAIIAN KOMANCK OF LAIEIKAVVAI I Kril. ANN. M

Siiid Waka, " To-morrow at daybreak Kekalukaluokewa goes surf-
ing alcnc; at that time I will cover all the land of Puna with a mist,
and in this mist I will send you on the wings of birds to meet
Kekalnkaluokewa without your being seen. When the mist clears,
then all shall see you riding on the wave with Kekalukaluokewa; that
is the time to give a kiss to the Kauai youth. So when you go out of
the house, speak no word to anyone, man or woman, until you have
given a kiss to Kekalukaluokewa, then you may speak to the others.
After the surf riding, then I will send the birds and a mist over the
land; that is the time for you to I'eturn with your husband to your
house, become one flesh according to jour wish.''

When all this had been told Laieikawai, she returned to the chief-
house with her nurse.

Afterward, when they were in the house, she sent her nurse to
bring Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and
Kahalaomapuana, her counselloi's, as they had agreed.

When the counsellors came, her body guard, Laieikawai said,
'•Where are you, my comrades? I have taken counsel with our
grandmother about my marriage, so I sent my nurse to bring you, as
we agreed when we met here. My grandmother wishes Kekalukaluo-
kewa to be my husband. What do you say '( What you all agree, \
will do. If you consent, well; if not, it shall be just as you think."

Kahalaomapuana said, "It is well; marry him as your grand-
mother wishes; not a word from us. Only when you marry a hus-
band do not forsake us, as we have agreed; where you go, let us go
with yi»u; if you are in trouble, we will share it."

"I Will not forsake you," said Laieikawai.

Now we have seen in former chapters, in the story of Hauailiki
and the story of Aiwohikupua's second trip to Hawaii, that it was
customary for Laieikawai to go down to Keaau, and it was the same
when Kekalukaluokewa came to Ilavraii.

Every time Laieikawai came to Keaau the youth Halaaniani saw
her without knowing where she came from; from that time the
wicked purpose never left his mind to win Laieikawai, but he was
ashamed to approach her and never spoke to her.

BKCKWiTii] TEXT AND TRANSLATION 215

I mai o Waka, "Apopo, ma ka puka ana o ka la, oia ka wa e a-u
ai o Kekalukaluokewa i ka heenalu oia wale, ia manawa, e hoouhi
aku ai wau i ka noe maluna o ka aina a puni o Puna nei, a maloko
oia noe, e hooiina aku no wau ia oe maluna o na manu a hui olua me
Kekalukaluokewa me ka ike oleia, aia a pau ka uhi ana o ka noe
maluna o ka aina, ia manawa e ike aku ai na mea a pau, o oe kekahi
me Kekalukaluokewa e hee mai ana i ka nalu hookahi, oia ka manawa
e loaa'i ko ihu i ke keiki Kauai. Nolaila, i kou puka ana mailoko
aku nei o kou hale, aole oe e kamailio iki aku i kekahi mea e ae,
aole i kekahi kane, aole hoi i kekahi wahine, aia a laa ko ihu ia
Kekalukaluokewa, oia kou manawa e kamailio ai me na mea e ae.
Aia a pau ka olua heenalu ana, alalia, e hoouna aku wau i na manu,
a me ka noe maluna o ka aina, o kou manawa ia e hoi mai ai me ko
kane a loko o ko olua hale, alalia, e hoolaaia ko kino e like me ko'u
makemake."

A pau keia mau mea i ka liaiia ia Laieikawai. hoi aku la oia ma
kona Halealii, oia a me kona kahu.

Ia Laieikawai me kona kahu ma ka hale, mahope iho o ke kauoha
ana a kona kupunawahine. Hoouna ae la oia i kona kahu e kii aku
ia Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, a me Kaha-
laomapuana, kona mau hoa kuka e like me ka lakou hoohiki ana.

A hiki mai la kona mau hoa kuka, kona mau kiai kino hoi, olelo
aku la o Laieikawai, "Auhea oukou e o'u mau hoa, ua laika ae nei
au me ke kupimawahine o kakou, e hoao wau i kane na'u, nolaila wau
i houna aku nei i ko kakou kahu e kii aku ia oukou e like me ka
kakou hoohiki ana, mahope iho o ko kakou hui ana maanei. O ka
makemake o ko kakou kupunawahine, o Kekalukahiokewa kuu kane,
a pehea? Aia i ka kakou hooholo like ana, ina i ae mai oukou, ua
pono no, ina e hoole mai, aia no ia i ko kakou manao."

Olelo aku o Kahalaomapuana, " Ua pono, ua hoomoe ae la no ko
kakou kupunawahine e like me kona makemake, aohe a makou olelo.
Eia nae, a i hoao oe i ke kane, mai haalele oe ia makou e like me ka
kakou hoohiki ana ; ma kau wahi e hele ai, malaila pu kakou, o oe i
ka pilikia, o kakou pu ilaila."

"Aole wau e haalele ia oukou," wahi a Laieikawai.

Eia hoi, ua ike mua ae nei kakou ma na Mokuna mua, he mea
mau no ia Laieikawai ka iho i kai o Keaau, ma ka moolelo o
Hauaililri, a me ka moolelo o ka hele alua ana o Aiwohikupua i
Hawaii, a oia mau no a hiki i ko Kekalukaluokewa hild ana i
Hawaii.

I na manawa a pau o ko Laieikawai hele ana ma Keaau, he mea
mau i keia keiki ia Halaaniani ka ike ia Laieikawai ma Keaau, me
ka ike ole nae o Halaaniani i kahi e hele mai ai o Laiekawai; mai
ia manawa mai ka hoomaka ana o ka manao ino e ake e loaa o
Laieikawai, aole nae e hiki, no ka mea, ua alalia mai e ka hilahila, a
hiki ole ke pane aku.

216 HAWAIIAN HOMANCE OF LAIEIKAVVAI I KTH. ANN. M

As to this Halaaniani, lie was Malio's brother, a youth famous
throughout Puna for his good loolis, but a profligate fellow.

Dui'ing the four days of Laieikawai's retirement Halaaniani
brooded jealously over her absence. She came no more to Keaau.

In the village he heard that Laieikawai was to be Kekahikaluo-
kewa's.

Then quickly he went to consult his sister, to Malio."-

Said her brother, " Malio, I have come to you to gain my desire.
All those days I was absent I was at Keaau to behold a certain beauti-
ful woman, for my passion forced me to go again and again to see
this woman. To-day I heard that to-morrow she is to be the chief '«
of Kauai; therefore let us exert all our arts over her to win her
to me."

Said his sister, " She is no other than Waka's grandchild, Laieika-
wai, whom the grandmother has given to the great chief of Kauai;
to-morrow is the marriage. Therefore, as you desire, go home, and
in the dark of evening return, and we will sleep here on the moun-
tain; that is the time for us to determine whether you lose or win."

According to Malio's directions to her brother, Halaaniani re-
turned to his house at Kula.

He came at the time his sister had commanded.

Before they slept, Malio said to Halaaniani, " If you get a dream
■when you sleep, tell it to me, and I will do the same."

They slept until toward morning. Halaaniani awoke, he could
not sJeep, and Malio awoke at the same time.

BK.KWiml TEXT AND TRAiNSLATIOK 217

A o iia Halauiiiani nei, ke kaikunane o Malio, he keiki kaulana ia
ma Puna no ke kanaka ui, he keiki koaka nae.

I ka eha o na \a hoomalu o Laieikawai, he mea hoohuoi ia
Halaaniani ka nalo ana o Laieikawai, aole i hiki hou ma Keaau.

Ia Halaaniani i hookokoke mai ai ma kahi o na kamaaina o
Keaau, lohe iho la oia, e lilo ana ua Laieikawai nei ia Kekaluka-
luokewa.

Ia manawa, hoi wikiwiki aku la oia e halawai me kona kaikuahine
me Malio.

Olelo aku la kona kaikunane, " E Malio, i pii mai nei wau ia oe
e kii oe i ko'ii makemake. No ka mea, i na la a pan a'u e nalo nei,
ma Keaau no wau, no ko'u ike mau i keia wahine maikai, nolaila,
ua hookonokonoia mai wau e ke kuko e hele pinepine e ike i ua
wahine nei. A ma keia la, ua lohe aku nei wau e lilo ana i ke Alii o
Kauai i ka la apopo; nolaila, o ko mana a pau maluna iho ia o
kaua like e lilo ia'u keia kaikamahine."

I mai la kona kaikuahine, "Aole na he wahine e, o ka moopiina na
a Waka, o Laieikawai, ua haawi ae la ke kupunawahine i ke Alii
mii o Kauai, popo hoao. Nolaila, a e like me kou makemake, e hoi
nae oe a kou wahi, a ma ke ahiahi poeleele pii hou mai, a mauka nei
kaua e moe ai, oia ka manawa o kaua e ike ai i ko nele a me ka loaa."

Mamuli o ke kauoha o Malio i kona kaikunane, hoi mai la o
Halaaniani a ma kona hale noho ma Kula.

A hiki i ka manawa i kauohaia nona e hele aku i kahi o kona
kaikuahine.

Mamua o ko laua manawa hiamoe, olelo aku la o Malio ia
Halaaniani, " Ina e moe kaua i keia po, a i loaa ia oe ka moeuhane,
alalia, hai mai oe ia'u, a pela no hoi wau."

Ia laua e moe ana, a hiki paha i ka pili o ke ao, ala ae la o
Halaaniani, aole i loaa he moe ia ia, a ala mai la no hoi o Malio ia
manawa no.

60604—18 28

CHAPTER XXI

M.ilio asked Ilalaaniani, '' Wliat did you dream?"

Said Ilalaaniani. "I dreamed nothing, as I slept I knew Tiottiing,
had not the least dream until I awoke just now."

Halaaniani asked his sister. " How was it with your"

Said his sister, "I had a dream: as we slept we went into the
thicket: you slept in yonr hollow tree and I in mine: my spirit saw a
little bird building its nest: when it was eomi)leted the bird whose
the nest was flew away out of sight. And by-and-by another bird
flew hither and sat upon the nest, but 1 saw not that bird come again
whose the nest was.''

Asked Halaaniani of the dream. "'What is the meaning of this
dream?"

His sister told him the true meaning of the dream. " You will
prosper ; for the first bird whose the nest was, that is Kekalukaluo-
kewa. and the nest, that is Laieikawai. and the last bird who sat in
the nest, that is you. Therefore this very morning the woman shall
be yours. When "Waka sends Laieikawai on the wings of the birds
for the marriage with Kekalukaluokewa. mist and fog will cover the
land : when it clears, then you thiee will appear riding on the crest
of the wave, then you shall see that I have power to veil Waka's face
from seeing what I am doing for you : so let us arise and get near to
the place where Laieikaw'ai weds."

After MalioV explanation of the dream was ended they went right
to the place where the others were.

Now Malio had power to do supernatural deeds: it was to secure
this power that she lived apart.

When they came to Kenan they saw Kekalukaluokewa swimming
out for surf riding.
218

MOKUNA XXI

Ninau aku o Malio ia Halaaniani, "Heaha kau moe? "

I aku la o Halaaniani, "Aole a'n wahi moe, i ka hiamoe ana no, o
ke oki no ia, aole wan i loaa wahi moe iki a puoho wale ae la."

Ninan aku la hoi o Halaaniani i kona kai kuahine, " Pehea hoi
oe?"

Hai mai la kona kaikuahine, "Owau ka mea moe; ia kaua no i
moe iho nei, hele aku nei no kaua a ma nahelehele, moe oe i kou
puhalaau, a owau no hoi ma ko'u puhalaau; nana aku nei ko'u uhane
i kekahi wahi manu e hana ana i kona punana, a pau, lele aku nei
no ua manu nei ana i kona punana a pau, lele aku nei no ua manu
nei nana ka punana a nalowale. A mahope, he manu okoa ka manu
nana i lele mai a hoomoe i ua punana nei, aole nae wau i ike i ka
lele ana'ku o ka manu hope nana i hoomoe ua punana nei, a puoho
wale ae la wau, aole no hoi i ikeia ka hoi hou ana mai o ka manu
nana ka punana."

A no keia moe, ninau aku la o Halaaniani, ''A heaha iho la ke
ano o ia moe ? "

Hai aku la kona kaikuahine i ke ano oiaio o ua moe la, '' E pomai-
kai io ana no oe, no ka mea, o ka manu mua nona ka punana, o
Kekalukaluokewa no ia, a o ka punana, o Laieikawai no ia, a o
ka manu hope nana i hoomoe ka punana, o oe no ia. Nolaila, ma
keia kakahiaka, e lilo ana ka wahine a olua ia oe. Ia Waka e
hoouna ae ai ia Laieikawai maluna o ka eheu o na manu, no ka
hoao me Kekalukaluokewa; uhi mai auanei ka noe a me ke awa, a
mao ae, alalia, ikeia'ku ekolu oukou e ku mai ana ma kuanalu, alalia,
e ike auanei oe he mana ko'u e uhi aku maluna o Waka, a ike
ole oia i ka'u mea e hana aku ai nou; nolaila, e ku kaua a hele aku
ma kahi e kokoke aku ana i kahi e hoao ai o Laieikawai."

A pau ka hoike ana a Malio i ke ano o ke ia man mea, iho aku hi
laua a ma kahi kupono ia laua e noho ai.

O malio nae, he hiki ia ia ke hana i na hana mana; a oia wale no
kona kumu i hoano ai.

Ia laua i hiki aku ai ma Keaau. ike aku la laua ia Kekaluka-
luokewa e au ae ana i ka heenalu.

219

220 TIAWAUVN HOMANCK OK I.AIKIKAWAT (etii ann.»«

Mnlid said to Ilnlaaniani. " ^'oii listen to me! When you get on
the hack of tlie wave and glide along with the breaker, do not ride —
lose Ihe wave; this for four waves: and the fifth wa^■e, this is their
last. Maybe they will wonder at your not riding ashore and ask
the reason, then you answer you iire not aecustomed to surfing on
the short waves, and when they ask you what long waves yon surf on
say on the Huia."" If they pay no attention to yon, and prepare to
ride in on their last wave, as they ride you must seize hold of Laiei-
kawai's feet while Kekalukalnokewa rides in alone. When you have
the woman, carry her far out to sea; look over to the coast where
Kuninkahi "■* swims in the billows, then this is the place for surfing;
then pray in my name and I will send a wave over you; this is the
wave you want; it is yonrs."

"While they were talking Waka covered the land with a mist. Tiien
the thunder pealed and there was Lnieikawai on the crest of the
wave. This was Waka's work. Again the thunder pealed a second
peal. This was Malio's work. When the mist cleared three per-
sons floated on the crest of the wave, and this was a surprise to the
onlookers.

As Waka had comniande<l hei- grandchild, '" speak to no one until
you have kissed Kekalukalnokewa. then speak to others," the grand-
child obeyed her command.

While they rode the surf not one word was lieard between them.

As they stood on the first wave Kekalukalnokewa said, "Let us
ride." Then they lay resting upon their boards; Halaaniani let his
drop back, the other two rode in; then it was that Laieikawai and
Kekalukalnokewa kissed as the grandmother had directed.

Three waves they rode, three times they went ashore, and three
times Halaaniani dropped back.

At the fourth wave, for the first time Laieikawai questioned Hala-
aniani: "Why do you not ride? This is the fourth wave you have
not ridden; what is your reason for not riding? "

" Because I am not used to the short waves," said Halaaniani, '" the
long wave is mine."

He spoke as his sister had directed.

The fifth wave, this was the last for Laieikawai and Kekalukaln-
okewa.

As Kekalukalnokewa and Laieikawai lay resting on the wave, Hala-
aniani caught Laieikawai by the soles of her feet and got his arm
around her, and Laieikawai's surf board was lost. Kekalnkaluokewa
rode in alone and landed on the dry beach.

BKtKWiTHl TEXT AND TRANSLATION 221

Olelo aku la o Malio ia Halaaniani, "E hoolohe oe i ka'u, ina i
hiki oukou ma kulana heenalu, a hee oukou i ka nalu, mai hoopae oe,
e hoomake oe i kou nalu, pela no oe e hoomake ai a hala na nalu eha
o ko laua hee ana, a i ka lima o ka nalu, oia ko laua nalu pau. Malie
o hoohuoi laua i kou pae ole, ninau iho i ke kumu o kou pae ole ana,
alalia nai aku oe, no ka maa ole i ka hee ana o ka nalu po kopoko,
a i ninau mai i kau nalu loihi e hee ai, alalia hai aku oe o Huia.
Ina i maliu ole mai kela i kau olelo, a hoomakaukau laua e hee i ko
laua nalu pau, ia laua e hee ai, alalia hopu aku oe i na wawae o Laiei-
kawai, i hee alai o Kekalukaluokewa oia wale. A lilo ia oe kela
wahine, alalia ahai oe i ka moana loa, nana mai oe ia uka nei, e au
aku ana o Kumukahi iloko o ka ale, alalia o ke kulana nalu ia, alalia
pule aeoe ma kuu inoa, a na'u no e hoouna aku i nalu maluna o olua,
o kou nalu no ia ko kou makemake, lilo loa ia oe."

Ia laua no e kamailio ana i keia mau mea, uhi ana ka noe a Waka
maluna o ka aina. Ia manawa. kui ka hekili, aia o Laieikawai ma
kaluna nalu, na Waka ia. Kui hou ka hekili, o ka lua ia, na Malio
ia. I ka mao ana ae o ka noe, aia ekolu poe e lana ana ma kulana nalu
e ku ana, a he mea haohao ia ia uka i ka nana aku.

E like me ke kauoha a Waka i kana moopuna, ''Aole e olelo i na
mea e ae, a laa ka ihu ia Kekalukaluokewa, alalia olelo i na mea e
ae." Ua hoolohe no kana moopuna i ke kauoha a ke kupunawahine.

A ia lakou ekolu ma kulana heenalu, aole kekahi leo i loheia iwaena
o lakou.

I ke ku ana o ka nalu mua, olelo mai o Kekalukaluokewa, '' Pae
kakou." Ia manawa, hoomoe like lakou i na papa o lakou, make iho
la o Halaaniani, pae aku laua la, oia ka manawa i laa ai ka ihu o
Laieikawai ia Kekalukaluokewa, e like me ke kauoha a ke kujju-
nawahine.

Ekolu nalu o ka hee ana o lakou, a ekolu no hoi ka pae ana o Laiei-
kawai ma, a e kolu no hoi ka make ana o Halaaniani.

I ka ha o ko laua nalu pae, akahi no a loaa ka ninau a Laieikawai
ia Halaaniani, me ka i aku, "Heaha kou mea e pae ole nei? Aha
nalu, aole ou pae iki, heaha la ke kimiu o kou pae ole ana? "

"No ka maa ole i ka nalu pokopoko," wahi a Halaaniani. no ka
mea, he nalu loloa ko'u e hee ai.'"

Hai aku la keia e like me ke kauoha a kona kaikuahine.

I ka lima o ka nalu, oia ka nalu pau loa o Laieikawai me Keka-
lukaluokewa.

Ia Kekalukaluokewa me Laieikawai i hoomaka ai e hoomoe aku i
ka nalu, e hopu aku ana o Halaaniani ma na kapuai o Laieikawai. a
lilo mai la ma kona lima, lilo aku la ka papa heenalu o Laieikawai,
pae aku la nae o Kekalukaluokewa a kau a kahi maloo.

222 HAWAIIAN KltMA.NCK OF LvMKIKAWAI iKiii »NS.««

\^'lu•ll Luic'ikawiii wai- in lliilaiiiiiaiii's arms she said, "This is
strange! my board is gimc."

Said Ilalaaniani. "Your Imard is all riiiiit, wdmaii; a man will
bring it baci<."

AVhile they were si)eakinf; LaieiUawai's stirf board floated to where
they were.

Said Laieikawai to llabianiani. " Wliere is your wave tiiat you
ha>e kept nie back here for?"

At this question of the princess tliey swam, and while tliey swam
Halaaniani bade the princess, '' As we swim do not h)ok back, face
ahead ; when my crest is here, then I will tell you."

They swam, and after a long time Laieikawai began to wonder:
then she said, "Tiiis is a strange wave, man! We are swimming out
where there are no waves at all ; we are in the deep ocean ; a wave
here would be strange ; there are only swells out here."

Said Halaaniani, "You listen well; at my first word to you there
will be something for us."

Laieikawai listened for the word of her surfing comrade.

They swam until Halaaniani thought they could get the crest, then
Halaaniani said to his surfing comrade, " Look toward the coast."

Laieikawai replied, " The land has vanished, Kumukahi comes bob-
bing on the wave."

" This is our crest." said Halaaniani. " 1 warn you when the first
wave breaks, do not ride that wave, or the second; the third wave is
ours. When the wave breaks and scattei's, keep on, do not leave the
board which keeps you floating; if you leave the board, then you will
not see me again."

At the close of this speech Halaaiuani prayed to their god in the
name of his sister, as Malio had directed.

Halaaniani was half through his prayer ; a crest arose ; he finished
the prayer to the amen; again a crest arose, the second this; not long
after another wave swelled.

This time Halaaniani called out, " Let us ride."

Then Laieikawai quickly lay down on the board and with Hala-
aniani's help rode toward the shore.

BECKWiTHl TEXT AND TRANSLATION i!23

I kela manawa i lilo aku ai o Laieikawai ma ka lima o Halaaniani.
olelo aku la ia Halaaniani, " He mea kupanaha. ia oe no ka pae ole
ana wan, a lilo aku la ko'u papa.''

I aku o Halaaniani. "He lilo no ka papa on o ka wahine iiiaikai,
he kanaka ka mea nana e lawe mai."

Ia laua no e olelo ana no keia mau mea, laweia mai la ka papa
heenalu o Laieikawai a hiki i kahi o laua e ku ana.

I aku o Laieikawai ia Halaaniani, "Auhea kaii nalu o kau ana ana
iho nei ia'u ? "

A no ka ninau a ke Alii wahine, au aku la laua, ia manawa a laua
e au ana, hai aku la o Halaaniani i kana olelo imua o ke Alii wahine,
"Ma keia au ana a kaua, mai alawa oe i hope, imua no na mnka. aia
no ia'u kulana nalu, alalia hai aku au ia oe."

Au aku la laua a liuliu loa komo mai la iloko o Laieikawai ka
haohao; ia manawa, pane aku oia, "Haohao ka nalu au e ke kane, ke
au aku nei kaua i kahi o ka nalu ole, eia kaua i ka moana lewa loa,
ke hai ka nalu i keia wahi, he mea kupanaha, he ale ka mea loaa i ka
moana loa."

I aku o Halaaniani, " E hoolohe pono loa oe. ma ka'u olelo mua
ia oe malaila wale no kaua."

Hoolohe aku la no o Laieikawai ma na olelo a kona hoa heenalu.

Ia au ana a laua a hiki i kahi a Halaaniani e manao ai o kulana
nalu ia, alalia, olelo aku la o Halaaniani i kona hoa heenalu, "Nana
ia o uka."

Pane aku o Laieikawai. " Ua nalo ka aina, ua hele mai nei o Kumu-
kahi a onioni i ka ale."

" O kulana nalu keia," wahi a Halaaniani, " Ke olelo aku nei au
ia oe, ina i haki ka nalu mua, aole kaua e pae ia nalu, a i ka luap ka
nalu aole no e pae, a i ke kolu o ka nalu, o ka nalu ia o kaua e pae
ai. I haki ka nalu, a i kakala, a i oia oe, mai haalele oe i ka papa o
ka mea no ia nana e hoolana ; ina e haalele oe i ka papa, alalia aole oe
e ike ia'u."

A pau ka laua kamailio ana no keia mau olelo, pule aku la o
Halaaniani i ko laua altua ma ka inoa o kona kaikuahine e like me ka
Malio kauoha mua.

Pule aku la o Halaaniani a hild i ka hapalua o ka manawa ; ku ana
ua nalu, hoomau aku la oia i ka pule a hiki i ka Amama ana. Ku
hou ana ua nalu, o ka lua ia, aole i upuupu iho, opuu ana kahi nalu.

Ia wa kahea mai o Halaaniani i kona hoa, " Pae kaua."

Ia manawa, hoomoe koke o Laieikawai i ka papa, o ka pae aku la
no ia, ma ke kolnia aku o Halaaniani.

224 IIAUAIIAN ItOMANCK OK I.Ali'.l K AV\A1 I Kill an.v. »«

Now, when Liiii'iUiiwai warf ilfip iiihUt tlu' \va\e, tlic crest broke
finely; LaieiUawai glanced about to see how thiiijj;s wei'i'; Ilalaaniani
was not with her. LaieiUa\vai looked again; Ilalaaniani with gri^at
dexterity was resting on the very tip of the wave. That was when
Laieikawai began to give way to Ilalaaniani.

Waka saw them returning from surf riding and supposed Laieika-
wai's companion was Kekalukaluokewa.

Malio, the sister of Ilalaaniani, as is .seen in the story of her life,
can do many marvelous things, and in Chapters XXII and XXIII
yon will see what great deeds she had power to perform.

BtcKWiTHl TEXT AND TRANSLATION 225

I kela manawa, aia no o Laieikawai iloko o ka halehale poipu o ka
nalu, a i ka haki maikai ana o ka nalii, i alawa ae ka hana o Laiei-
kawai, aole o Halaaniani me ia. I alawa hou aku o Laieikawai, e
kau mai ana o Halaaniani ma ka pea o ka nalu, ma kona akamai nui.
Ia manawa ka hoomaka ana o Laieikawai e haawi ia ia iho ia
Halaaniani.

Hoi aku la laua mai ko laua heenalu ana, me ka ike mai no o Waka
i ko laua hee aku, ua kuhi nae o Kekalukaluokewa ko Laieikawai
hoa hee nalu.

A o Malio, ke kaikuahine o Halaaniani, ua ikeia ma kona laiaraoo
moolelo, he hiki ia ia ke hana i na hana mana he nui, ma ka Mokuna
XXII a me ka Mokuna XXIII e ike ai kakou i ka nui o kana mau
hana mana.

60604—18 29

('HAl^'KK XX IT

While Laieikawai was surfing ashore with Halnaniani, Waka's
supernatural gift was overshadowed by Malio's superior skill, and
slie did not see what was being done to her grandchild.

Just as Laieikawai came to land, AVaka sent the birds in the mist,
and when the mist passed off only the suif boards remained ; Laieika-
wai was with Halaaniani in her house up at Paliuli. There Halaani-
ani took Laieikawai to wife.

The night passed, day came, and it was midday; Waka thought
this strange, for before sending hei- grandchild to meet Kekalukaluo-
kewa she had said to her:

"Go, to-day, and meet Kekalukakiokewa, then return to the up-
lands, you two, and after your flesh has become defiled come to me; I
will take care of you until the pollution is past." Now, this was the
custom with a favorite daughter.

Because Waka was surprised, at midday of the sec(md day after
Laieikawai joined Halaaniani. the grandmother went to look after
her grandchild.

When the grandmother came to them, they were both fast asleep,
like new lovers, as if the nights were the time for waking.

As Laieikawai lay asleep, her grandmother looked and saw that
the man sleeping with her grandchild was not the one she had
chosen for her.

Then AVaka wakened the grandchild, anil when she awoke the
grandmother asked, "Wlio is this?''

Answered the grandchild, " Kekalukahiokewa, of course."

Said the grandmother in a rage, "This is no Kekalukahiokewa;
this is Halaaniani, the brother of Malio. Therefore, I give you my
oath never to see your face again, my grandchild, from this time
until I die, for you have disobeyed me. I thought to hide you away
imtil you could care for me. But now, live Mith your husband for
the future; keep your beauty, your supernatural power is yours no
longer ; that you must look for from your husband ; work with your
own hands; let your husband be your fortune and your pride,"
226

MOKUNA XXII

I kela manawa a Laieikawai me Halaaniani e heenalu ana mai ka
moana mai, ua uhiia ko Waka maua e ka mana mii o Malio, a nolaila,
ua ike ole o Waka i na mea a pan e hanaia ana o kana moopuna.

I kela manawa, i ke kokoke ana aku o Laieikawai ma e pae i ka
honua, oia ka manawa a Waka i lioouna mai ai i na manu maloko o
ka noe, a i ka mao ana ae, o na papa heenalu wale no ke waiho ana,
aia aku la o Laieikawai me Halaaniani iuka o Paliuli ma ko
Laieikawai hale, malaila o Halaaniani i lawe ai ia Laieikawai i
wahine hoao nana.

Ia la a po, mai ka po a ao, a awakea, he mea haohao loa ia Waka
no kana moopuna, no ka mea, ua olelo mua aku oia i kana moopuna
raamua o kona hoouna ana aku e launa me Kekalukaluokewa. Eia ke
kauoha :

" Iho oe i keia la, a hui oe me Kekalukaluokewa, hoi mai olua a
uka nei, a laa ko kino, alaila, kii ae oe ia'u, na'u no e malama i kou
pau no ka hoohaumia ana ia oe." E like me ka mea mau o na
kaikamahine punahele.

A no keia haohao o Waka, ma ke awakea o ka lua o ka la o ko
Laieikawai la hui me Halaaniani, hele aku la ke kupunawahine e
ike i ka pono o kana moopuna.

I ke kupunawahine i hiki aku ai; aia nae ua pauhia laua e ka
hiamoe nui, me he mea la ua lilo ka po i manawa makaala na laua e
like me ka mea mau i na mea hou.

Ia manawa, iloko o ka wa hiamoe o Laieikawai, i nana iho ka
hana o ke kupunawahine, he kane e keia a ka moopuna e moe pu ana,
ka mea a ke kupunawahine i ae ole ai.

A no keia mea, hoala ae la o Waka i ka moopuna, a aia ae la,
ninau iho la ke kupunawahine, "Owai keia?"

Olelo ae la ka moopuna, " O Kekalukaluokewa no hoi."

I mai la ke kupunawahine me ka inaina, "Aole keia o Kekaluka-
luokewa, o Halaaniani keia o ke kaikunane o Malio. Nolaila, ke hai
aku nei wau i kuu manao paa ia oe, aole wau e ike hou i kou m.ika
e kuu moopuna ma keia hope aku a hiki i laiu la make, no ka mea,
ua pale oe i ka'u mau olelo, kainoa wau e ahai nei ia oe ma kalii
nalo, e nana mai ana oe ia'u, nolaila, e noho oe me ko kane mamuli
o ko wahine maikai, o ko mana, aole ia me oe, he nani ia ua imi aku
la no i ke kane, hana pono iho na lima, i kau kane na pono a me kou
hanohano."

228 HAWAIIAN HOMANCE OF LAIEIKAWAl Iithankm

After this Wnka made ready to build another house like that sho
had built for Laieikawai. And by Waka's art the house was speedily
completed.

When the house was ready, Waka went herself to meet Kekalu-
kaluokewa in person, for her heart yearned with love for Kakalu-
kaluokewa.

When Waka reached Kekalukaluokewa's place, she clasped his feet
and said, with sorrowful heart : "Great is my grief and my love for
you, () chief, for I desired you for my grandchild as the man to save
these bones. 1 thought my grandchild was a good girl, not so! I
saw her sleeping with Ilalaaniani, not the man I had chosen for her.
Therefore, I come to beseech you to give me a canoe and men also, and
I will go and get the foster child of Kapukaihaoa, Laielohelohe,"
who is like Laieikawai, for they are twins."

And for this journey Kekalukaluokewa gave a double canoe with
men and all the equipment.

Before Waka went after Laielohelohe she conunanded Kekalu-
kaluokewa as follows: "I shall be gone three times ten days and
three days over, then I shall return. Keep watch, and if the mist
rises on the ocean, then you will know that I am returning with your
wife, then purify yourself for two days before the marriage."

According to her determination, Waka sailed to Oahu, where the
canoes landed at Honouliuli and Waka saw the rainbow arching up
at Wahiawa.

She took a little pig to sacrifice before Kapukaihaoa, the priest
who took care of Laielohelohe, and went up thither.

Waka went up and reached Kukaniloko; she drew near the place
where Laielohelohe was hidden, held the pig out to the priest and
prayed, and came to the amen, then she let the pig go.

The priest asked, "Why do you bring me the pig? What can I
do for you?"

Said Waka, " My foster child has sinned, she is not a good girl ; I
wished to have the chief of Kauai for her husband, but she would not
listen to me, she became Halaaniani's; therefore, I come to take your
foster child to be the wife of Kekalukaluokewa, the chief of Kauai.
We two shall be provided for, he will preserve our bones in the days
of our old age until we die, and when that chief is ours my foster
child will be supplanted, and she will realize how she has sinned."

Said Kapukaihaoa, "The pig is well, therefore I give you my
foster child to care for, and if you succeed well, and I hear of your
prosperity, then I will come to seek you."

E»CKWiTHj TEXT AND TRANSLATION 229

Mahope iho o keia manawa, hoomakaukau ae la o Waka e hana i
hale hou i like me ka hale i hanaia no Laieikawai. A ma ka m«ina
o Waka, ua hikiwawe, ua paa ka hale.

A makaukau ka hale, iho aku la o Waka e halawai kino me
Kekalukalnokewa, no ka mea, ua mokumokuahua kona manawa i ke
aloha ia Kekalukalnokewa.

A hiki o Waka ma kahi o Kekalukalnokewa, hopu aku la ma na
wawae me ka naau kaumaha, a olelo akii la, " He nui kuu kaumaha,
a me kuu aloha ia oe e ke Alii, no ka mea, ua upu aku wau i ka'u
moopuna o oe ke kane e ola ai keia man iwi, kainoa he pono ka'u
moopuna, aole ka, i ike mai nei ka hana i ka'u moopuna, e moe mai
ana me Halaaniani ka mea a ko'u naau i makemake ole ai. Nolaila,
i hele mai nei au e noi aku ia oe, e haawi mai oe i waa no'u, a me na
kanaka pu mai, e kii wau i ka hanai a Kapukaihaoa, ia Laielohelohe,
ua like no a like laua me Laieikawai, no ka mea, ua hanau mahoeia
laua."

A no keia mea, haawi ae la o Kekalukaluokewa hookuhi kaulua,
me na kanaka pu no, a me na lako a pau.

Mamua o ko Waka kii ana ia Laielohelohe, kauoha iho la oia ia
Kekalukaluokewa, "Ke holo nei wau ekolu anahulu me na po keu
ekolu, alalia, hiki mai wau. E nana nae oe, a i ku ka punohu i ka
moana, alalia, manao ae oe ua hoi mai wau me ko wahine, alalia,
hoomalu oe ia oe a hiki i ko olua la e hoao ai."

Ma ka manao paa o Waka, ua holo mai la oia a hiki i Oahu nei,
ma Honouliuli kau na waa, nana aku la no o Waka, e pio mai ana no
ke anuenue iuka o Wahiawa.

Lalau iho la oia he wahi puaa, i mea alana aku imua o Kapukaihaoa,
ke kahuna nana i malama ia Laielohelohe, a pii aku la.

Pii aku la o Waka a hiki i Kukaniloko, hookokoke aku la oia ma
kahi i hunaia'i o Laielohelohe, hahau aku la i ka puaa imua o ke
kahuna me ka pule ana, a Amama ae la. Kuu aku la i ka puaa imua
o ke kahuna.

Ninau mai la ke kahuna, " Heaha ka hana a ka puaa imua o'u ?
A heaha ka'u e hana aku ai ia oe? "

I aku o Waka, " Ua hewa ka'u hanai, ua pono ole, ua upu aku wau
o ke Alii o Kauai ke kane, aka, aole nae i hoolohe i ka'u olelo, ua lilo
aku ia Halaaniani ; nolaila, i kii mai nei wau i kau hanai i wahine na
Kekalukaluokewa, ke Alii o Kauai, i ku kaua i ka moku, ola na iwi
o ko kaua man la elemakule a hiki i ka make. A loaa ia kaua keia
Alii, alalia, ku ka makaia o ka'u hanai, i ike ai ia ua hewa kana
hana ana."

Olelo mai o Kapukaihaoa, " Ua pono ka puaa, nolaila, ke hookuu
aku nei wau i ka'u hanai nau e malama, a loaa ia oe ka pomaikai. a
kui mai i o'u nei ka lono ua waiwai oe, alalia, imi aku wau."

230 HAWAIIAN UOMANCK OK lAIElKAWAI IRTII ANN.ts

Then Waka entered with Kapukailiuoa the taboo place where
Laielohelohe was liichlen; Waka waited and the priest went still
farther into the place and brought her to Waka, then Waka knelt
before Laielohelohe and did hor reverence.

On the day when Laielohelohe went on board the canoe, then the
priest took his foster child's umbilical cord"^ and wore it about his
neck. But he did not sorrow for Laielohelohe, thinking how good
fortune had come to her.

From the time Laielohelohe was taken on board, not one of the
paddlers had the least glimpse of her until they came to Hawaii.

Kekalukaluokewa waited during the time appointed.

The next day, in the early morning, when the chief awoke from
sleep, he saw the sign which Waka had promised, for there was the
colored cloud on the ocean.

Kekalukaluokewa prepared for Laielohelohe's arrival, expecting to
see her first at that time. Not so !

In the afternoon, when the double canoes came in sight, all the
people crowded to the landing place to see the chief, thinking she
would come ashore and meet her husband.

Wlien the canoe approached the shore, then fog and mist covered
the land from Paliuli to the sea.

Then Laielohelohe and Waka were borne under cover of the misi
on the birds to Paliuli, and Laielohelohe was placed in the house
prepared for her and stayed there until Halaaniani took her.

Three days was Waka at Paliuli after returning from Oahu. Then
she came down with Kekalukaluokewa for the marriage of the chiefs.

Then Waka came to Kekalukaluokewa and .said, " Your wife has
come, so prepare yourself in forty days; summon all the people to
assemble at the place where you two shall meet; make a kilu, shelter;
there disgrace Laieikawai, that she may see what wrong she has done.

At the time when Waka took away her supernatural protection
from Laieikawai, Aiwohikupua's sisters took counsel as to what they
had better do; and they agreed upon what they should say to
Laieikawai.

BECKWiTH] TEXT AND TRANSLATION 231

la manawa, komo aku la o Kapukaihaoa me Waka ma kahi kapu,
kahi hoi i hunaia'i o Laielohelohe, hoonohoia iho la o Waka, a komo
aku la ke kahuna ma kahi i hunaia'i. A laweia mai la a mua o Waka,
ia manawa, kulou aku la o Waka imua o Laielohelohe, a hoomaikai
aku la.

I ka la i laweia'i o Laielohelohe a kau iluna o na waa, ia manawa,
laws ae la ke kahima i ka piko o kana hanai a lei iho la ma kona ai.
Aka, aole i kaumaha kona manao no Laielohelohe, no ka mea, ua
manao no ke kahuna he pomaikai e ili mai ana maluna ona.

I ka manawa i laweia'i o Laielohelohe, aole kekahi o na kanaka
hoewaa i ike aku ia ia a hiki wale i Hawaii.

Noho mai la o Kekalukaluokewa me ke kali iloko ka manawa i
kauohaia.

I kekahi la ma ke kakahiaka, iloko o ko ke Alii manawa i ala mai
ai mai ka hiamoe mai, ike ae la oia i ka hoailona a Waka i kauoha
ai. No ka mea, aia ka punohu i ka moana.

Hoomakaukau ae la o Kekalukaluokewa ia ia iho no ka hiki
aku o Laielohelohe, me ka manao e ike mua ana laua i ka la e puka
aku ai, aole ka !

Ma ka auina la, ike maopojioia aku la na waa, akoakoa ae la na
kanaka a pau ma ke awa pae waa e ilie i ke Alii, i ka manao e
puka aku ana a halawai me ke kane.

I ka hookokoke ana aku o na waa ma ke awa, ia nuinawa ka uhi
ana mai o ke ohu, a me ka noe mai Paliuli mai.

Ia manawa, kailiia'ku la o Laielohelohe me Waka nialoko o ka
ohu, maluna o na manu a hiki i Paliuli, a hoonoho ia Laielohelohe
ma ka hale i hoomakaukania noiia, malaila oia i noho ai a loaa hou
ia Halaaniani.

Ekolu mau la o Waka ma Paliuli, mai ka hoi ana mai Oahu aku
nei. Iho mai la oia e halawai me Kekalukaluokewa, no ka hoao o
na'lii.

Ia Waka i hiki aku ai ma ko Kekalukaluokewa wahi, olelo aku la,
" Ua hiki mai ko wahine, nolaila, e hoomakaukau oe i kanaha la, e
kuahaua aku i na mea a pau, e akoakoa mai ma ko olua wahi e hui
ai, e hana i papai kilu, malaila e hoohilahila aku ai ia Laieikawai, i
ike ai oia i ka ino o kana hana."

Ia ka manawa nae i lawe aku ai o Waka i ka mana maluna o
Laieikawai, alaila, kukakuka ae la na kaikuahine o Aiwohilnipua i
ka mea e pono ai ko lakou noho ana ; a hooholo ae la ua mau kaikama-
hine nei i ka lakou olelo e pane aku ai ia Laieikawai.

232 HAWAIIAN KOMANCE OF LAIKIKAWAI Ikxii ann. ••

Kalialuoniapuana came to Laicikawai, and she said: "We became
your bodyguard while Waka still protected you; now she has re-
moved her guardianship and left you. Therefore, as we agreed in
former days , 'Adversity to one is adversity to all;' now (hat you are
in trouble, we will share your trouble. As we will not forsake you,
so do not yt)U foi'sake us until our death; this is what we have
agreed."

When Laicikawai hoard these words her tears fell for love of her
comrades, and she said, " I supposed you would forsake me when for-
tune was taken from me ; not so ! What does it matter ! Should for-
tune come to me hereafter, then I will place you far above myself."

Halaaniani and Laieikawai lived as man and wife and Aiwohi-
kupua's sisters acted as her servants.

Perhaps the fourth month of their union, one day at noon when
Halaaniani opened the door and went outside the house, he saw
Laielohelohe going out of her taboo house. Then once more longing
seized Halaaniani.

He returned with his mind fixed upon doing a mischief to the girl,
determined to get her and pollute her.

As he was at that time living on good terms with Laieikawai, Hala-
aniani sought some pretext for parting from Laieikawai in order to
carry out his purpose.

That night Halaaniani deceived Laieikawai, saying, " Ever since
we have lived up here, my delight in surf riding has never ceased;
at noon the longing seizes me ; it is the same every day ; so I propose
to-morrow we go down to Keaau surf riding, and return here."

The wife agreed.

Early in the morning Laieikawai sought her counsellors, the sistera
of Aiwohikupua, and told them what the husband had proposed that
night, and this pleased her counsellors.

Laieikawai said to them, " We two are going to the sea, as our hus-
band wishes. You wait ; do not be anxious if ten days pass and our
husband has not had enough of the sport of surf riding ; but if more
than ten days pass, some evil has befallen us; tlien come to my help."

BiCKWiTHl TEXT AMJ Tit.A.>;SI>AnON 233

Hele aku la o Kahalaomapuana a hai akii la imua o Laieikawai,
me ka i aku, " Ua kukakuka makou, kou man kiai kino i ka nianawa
e pono ana ko oliia noho ana me ko kupiinawahine, a ua lawe aku
nei kela i ka hoopomaikaiia mai a oe aku. Nolaila, e like me ko
kakou hoohiki ana maniua, " No kekahi o kakou ka pilikia, malaila
pu kakou a pau." Nolaila, ua loaa iho nei ia oe ka pilikia, no
kakou pu ia jjilikia. Nolaila, aole makou e haalele ia oe, aole hoi
oe e haalele ia makou a hiki i ko kakou make ana, oia ka makou
olelo i hooholo mai nei."

A lohe o Laieikawai i keia mau olelo, haule iho la na kulu waimaka
no ke aloha i kona mau hoa kuka, me ka i aku, " Kuhi au e haalele
una oukou ia'u i ka laweia'na o ka pomaikai mai o kakou aku, aole
ka ! a heaha la hoi, a i loaa ka pomaikai ia'u ma keia hope aku,
alalia, e hoolilo no wau ia oukou a pau i mau mea nui maluna o'u."

Noho iho la o Halaaniani me Laieikawai, he kane, he wahine; a
o na kaikuahine no o Aiwohikupua kona mau kanaka lawelawe.

I ka aha malama paha o ko laua noho hoao ana, ma kekahi a
awakea, puka ae la o Halaaniani mai loko ae o ka hale, i hele aku
iwaho, ia manawa, ike aku la oia ia Laielohelohe e puka ae ana mai
loko ae o kona hale kapu. Ia manawa, hiki hou ke kuko i loko o
Halaaniani.

Hoi aku la oia me ka manao ino no kela kaikamahine, me ku
manao e kii e hoohaumia.

Ia la no, ia laua e noho pono ana me Laieikawai, ia manawa, manao
ae la o Halaaniani e kii e hoohaumia ia Laielohelohe, nolaila imi
iho la o Halaaniani i hewa no Laieikawai, i mea hoi e kaawale ai
laua, alalia, kii aku i kana mea e manao nei.

I ka po iho, olelo hoowalewale aku la o Halaaniani ia Laieikawai,
me ka i aku, " la kaua e noho nei iuka nei mai ko kaua noho ana
iuka nei a hiki i keia manawa, aole he pau o ko"u lealea i ka heenalu,
aia awakea, kau mai ia'u ka lealea, pela i na la a pau, nolaila, ke
manao nei au apopo kaua iho i kai o Kcaau i ka heenalu a hoi mai
no hoi."

"Ae," wahi a ka wahine.

Ia kakahiaka ana ae, hele aku la o Laieikawai imua o kona mau
hoa kuka, na kaikuahine hoi o Aiwohikupua, hai aku la i ko laua
manao me ke kane i kuka ai ia po, a he mea maikai no ia i kona mau
hoa kuka.

I aku nae o Laieikawai i ua mau hoa la, " Ke iho nei maua i kai
ma ka makemake o ke kane a kakou, i kali ae oukou a i anahulu
maua, mai hoohuoi oukou, aole no i pau ka lealea heenalu o ka kakou
kane, aka hoi, i hala ke anahulu me ka po keu, alaila ua pono ole
maua, alaila, huki ae oukou ia'u."
60604— IS 30

234 HAWAIIAN KOMANCK OK LAIKIKAWAI Iitii. ANN. «

They departed siml ciiiiu' to u |)lace just above Keaau; then Hahi-
aniani began to make ttoublo for Laieikawai, saying, " You go ahead
to the coast and I will go up and see your sister-in-law, Malio, and
return. And if you wait for mo until day follows night, and night
again that day, and again the day succeeds the night, then you will
know that I am dead ; then marry another htisband."

This proposal of her husband's did not please the wife, and she
proposed their going up together, but the slippery fellow used all
his cunning, and she was deceived.

Halaaniani left her. Laieikawai went on to Keaau, and at a place
not close to Kekalukaluokowa, there she remained; and night fell,
and the husband did not return; day came, and he did not return.
She waited that day until night ; it was no better ; then she thought
her husband was dead, and she began to pour out her grief.

BBCKwiTHj TEXT AND TKANSLAnON 235

A hala aku la laua, a hiki i kahi e kokoke aku ana i Keaau, ia
luanawa, hoomaka o Halaaniani e hana i ke kalohe ia Laieikawai,
me ka olelo aku, " E ilio mua aku oe o kaua, a hiki i kai e pii ae au
e ike i ko kaikoeke (Malio) a hoi mai wau. A ina i kali oe ia'u a i po
keia la, a ao ka po, a i po hou ua la, alalia, manao ae oe ua make
wau, alaila, nioe hou aku oe i kane liou."

A no keia olelo a kana kane, aua aku ka wahine, a i ole, e pii pu
no laua, a no ka pakela loa o Halaaniani i ke akamai i ka hoopuka
i na olelo pahee, ua puni kana wahine maikai ia ia.

Hala aku la o Halaaniani, iho aku la no hoi o Laieikawai a hiki
) Keaau, ma kahi kaawale ae i pili ole aku ia Kekalukaluokewa, noho
iho la oia malaila ; a po ia la, aole i hoi mai kana kane, mai ia po a
HO, aole i hoi mai. Kali hou aku la ia la a po, pale ka pono, alaila,
manao ae la o Laieikawai ua make kana kane, alaila, ia manawa,
hoomaka aku la ia i ka uwe paiauma no kana kane.

CHAPTER XXTIl

Very heavy hearted was Laieikawai i\X her luisband's death, .so she
mourned ten days and two (twelve days) for love of him.

Wliilo Laieikawai mourned, her counsellors wondered, for Laiei-
kawai had ujiven thcni her charge before going to Keaau.

" Wait for me ten days, and should I not return," she had bidden
them as told in Chap(er XXII; so clearly she was in trouble.

And the time having passed which Laieikawai charged her com-
panions to wait, Aiwohikupua's sisters awoke early in the morning
of the twelfth day and went to look after their comrade.

They went to Keaau, and as they approached and Laieikawai spied
her counsellors she poured out her grief with wailing.

Now her counsellors marveled at her wailing and remembered
her saying " some evil has befallen " ; at her wailing and at her
gestures of distress, for Laieikawai was kneeling on the ground with
one hand clapped across her back and the other at her forehead, and
she wailed aloud as follows:

O you who conie to me — alas !

Here I am,

My heart Is trembling,

There is ii rushing at iiiy heart for love.

Because the man is gone — my close companion!

He has departed.

He has departed, my lohua blo.ssfim, spicy kookoolau,

With his soft pantings.

Tremulous, thick gasplngs.

Proud flower of my heart,

Here — alas !

Behold me desolate —

The first faint fear branches and grows — I can not bear ttl

My heart Is darkened

With love.

Alas, my husband!

When her companions heard Laieikawai wailing, they all wailed
with her.
236

MOKUNA XXIII

He mea kaumaha loa ia Laieikawai no ka make ana o kana kane,
nolaila i kanikau ai oia hookahi anahulu me elua man la keu (umi-
kumamalua la), no ke aloha ia ia.

Iloko o keia man la kanikau o Laieikawai, he mea haohao loa ia i
kona mau hoa kuka, no ka mea, ua kauoha mua o Laieikawai mamua
o ko laua iho ana i kai o Keaau.

" He uraikumamakahi la e kali ai " kona man hoa ia ia, a i " hoi ole
aku " i na la i kauohaia e like me ka kakou kamailio ana ae nei ma
ka Mokuna XXII, alaila, maopopo ua pono ole.

A no ka hala ana o ka manawa a Laieikawai i kauoha ai i kona
mau hoa, nolaila, ala ac la na kaikuahine o Aiwohikupua i ke kaka-
hiaka nui o ka umikumamalua o ka la iho aku la e ike i ka pono o
ko lakou hoa.

A hiki lakou ma Keaau, ia lakou e kokoke aku ana e hiki, ike mua
mai la o Laieikawai i kona mau hoa, paiauma mai la me ka uwe.

Aka, he mea haohao nae ia i kona mau hoa ka uwe ana, a ua akaka
kana kauoha " ua pono ole, laua." Ma ka uwe ana a Laieikawai, a
me na helehelena o ka poina; no ka mea, aia o Laieikawai e kukuli
ana i ka honua, a o kekahi limu, ua pea ae la ma ke kua, a o kekahi
lima, aia ma ka lae, a uwe helu aku la oia penei :

0 oukou la — e, auvve !
Ela wau la.

Ua haalulu kuu manawa,
Ua nel nakolo 1 ke aloha,

1 ka hele o ke kane he hoa plli— *!

Ua hala— e.

Ua hala kuu lehun ala Kookoolau,

I ka nae kolopua,

Ulili nae o olopua,

Haihai pua o kuu uiunawu — e.

Ela wau la ua haikl,
Ua kupu lia halia i ka mana — o — e,
Ke hoopaele mai nel 1 kuu manawa,
I ke aloha— la,

Auwe kuu ka — ne.

A lohe kona mau hoa i keia uwe a Laieikawai, uwe like ae la lakou
a pau.

'Z6Q HAWAIIAN KOMANCK OF i^AIIOIKAWAI IKrii ann «j

After their lament, said Kalialadiiiapuaiiii, " Tiiis is a strange way
to cry; you <)[)en your nioutii wide, but no tears run; you seem to be
dried up, as if (he tears were shut off/'

Said the sisteis, " A\'hat do you mean? "

Kahahvomapuana replied, ''As if there were nothing the matter
with our husband."

Said Laieikawai, "' lie is dead, for on the way down, just
above here, he said, ' You go ahead and I will go up and see
your sister-in-law, and if you wait for me until day follows night
and night day and day again that night, then I am dead,' so he
charged me. I waited here; the appointed time passed; I thought
he was dead; heie I stayed until you came and found me wailing."

Said Kahalaomapuana, " He is not dead ; wait a day ; stop wail-
ing!"

Because of Kahalaomapuana's words they waited four days, but
nothing happened. Then Laieikawai began to wail again until eve-
ning of the third day, and this night, at dawn, for the first time she
fell asleep.

Just as sleep came to her Halaaniani stood before her with an-
other woman, and Laieikawai started up, and it was only a dream I

At the same time Mailehaiwale had a vision. She awoke and told
her dream to Mailelaulii and Mailekaluhea.

As they were talking about it Laieikawai awoke and told her
dream.

Said Mailelaulii, " We are just talking of Mailehaiwale's dream."

As they discussed the dreams Kahalaomapuana aw^oke from sleep
and asked what they were talking about.

Mailehaiwale told the dream that had come to her: " It was up at
Paliuli, Halaaniani came and took you, Kahalaomapuana, and you
two went away somewhere; niy spirit stood and watched you, and
the excitement awoke me."

Laieikawai also told her dream, and Kahalaomapuana said, "Ha-
laaniani is not dead ; we will wait ; do not weep ; waste no tears."

Then Laieikawai stopped wailing, and they returned to Paliuli.

(At this place we shall tell of Halaaniani, and here we shall see
his clever trickery.)

BKCKWiTii] TKXT AND TRANSIJlTION 239

A pan ka lakou pihc uwe, olelo m:ii la o Kahalaomapuana, " He
mea kupanaha, ia kakou e uwe nei, o ka liamama wale iho no ka
ko'u waha, aole a kahe mai o ka waimaka, o ke kaea pu wale ae la
no ia, nie he mea la i pimia mai ka waimaka."

I mai la na kaikuaana, " Heaha la? "

I aku la o Kahalaomapuana, " Me he mea la aole i poino ka kakou
kane."

Olelo mai la o Laieikawai, " Ua make, no ka mea, ia maua no i
iho mai ai a mauka ae nei la, o ka hiki mai no hoi ia i kai nei, olelo
mai no kela ia'u, ' e iho e oe mamua, e pii ae an e ike i ko kaikoeke,
6 kali nae oe ia'u a i po keia la, a ao ka po, a po hou ua la, alaila,
ua make au,' pela kana kauohu ia'u. Kali iho nei wau a hala kona
manawa i kauoha ai, manao ae nei au ua make, oia wau i noho iho
nei a hiki wale mai nei oukou la e uwe aku ana wau."

I mai la o Kahalaomapuana, "Aole i make, nanaia aku i keia la,
ua old ka uwe."

A no keia olelo a Kahalaomapuana, kakali aku la lakou a hala
na la eha, aole lakou i ike i ke ko o ka Kahalaomapuana mea i olelo
ai. Nolaila, hoomau hou aku la o Laieikawai i ka uwe i ke ahiahi o
ke kolu o ka la a po, mai ia po a wanaao, akahi no a loaa ia ia ka
hiamoe.

Ia Laieikawai i hoomaka iho ai e hookau hiamoe^ ku ana no o
Halaaniani me ka wahine hou, a hikilele ae la o Laieikawai, he
moeuhane ka.

Ia manawa no, ua loaa ia Mailehaiwale he moeuhane, ala ao la
oia a kamailio aku la ia Mailelaulii a me Mailekaluhea i keia moe.

E kamailio ana no lakou no kela moe, ia manawa, puoho mai la
o Laieikawai, a hai mai la i kana moe.

I aku la o Mailelaulii, " O ka makou no hoi ia e kamailio nei, he
moe no Mailehaiwale."

E hahai ana no lakou i na moeuhane, puoho mai la o Kahalao-
mapuana mai ka hiamoe mai, a ninau mai i ka lakou mea e kamailio
ana.

Hai mai la o Mailehaiwale i ka moe i loaa ia ia, " I uka no i
Paliuli, hele ae la no o Halaaniani a lawe ae ana no ia oe, (Kaha-
laomapuana,) a hele aku nei no olua ma kahi e aku, ku aku nei ko'u
uhane nana ia olua, hikilele wale ae nei no hoi au."

Hai ae la no hoi o Laieikawai i kana moe, i mai la o Kahalaoma-
puana, "Aole i make o Halaaniani, kali aku kakou, mai uwe, hoopau
waimaka."

A no keia mea, hooki loa ae la o Laieikawai i kana uwe ana, hoi
aku la lakou iuka o Paliuli.

(Ma keia wahi, e kamailio kakou no Halaaniani, a maanei kakou
e ike ai i kona kalohe launa ole.)

'240 HAWAIIAN KOMANCK OF L.AIE1KAWAI Iktiianhu

When lliilaiiniani told Laioilvawiii lie was going up to sco Malic,
tliis was in oidvr to get away I'loni iuT aftiT giving her his coiii-
iiiaiuls.

The fellow went up and met Mulio. His sister asked, " What have
you come, up here for? "

Said Ilalaaniani, "I ha\'e come up iiere to you once more lo siiow
you what I desire, for I have again seen a heautiful woman with a
face like Laicikawai's.

" Yesterday morning when I went outside my house I saw this
young girl with the lovely face; then a great longing took possession
of me.

•'And because I remembered that you were the one who fulfdled
my wishes, therefore I have come up here again."

Said Malio to her brother, " That is Laielohelohe, another of
AVaka's grandchildren; she is betrothed to Kekalukaluokewa, to be
his wife. Therefore go and watch the girl's house without being
seen for four days, and see what .she does; then come back and tell
me; then I will send you to .seduce the girl. I can not do it by my
power, for they are two."

At these words of Malio, Halaaniani went to spy outside of Laie-
lohelohe's house without being seen ; almost twice ten days he lay in
wait; then he saw Laielohelohe stringing lehua blossoms. He camo
repeatedly many days ; there she was stringing lehm blossoms.

Ilalaaniani returned to his sister as he had been directed, and told
her what he had seen of Laielohelohe.

When Malio heard the story she told her brother what to do to
win Laielohelohe, and said to Halaaniani, " Go now, and in the mid-
dle of the night come up here to me, and we two will go to Laielo-
helohe's place."

Halaaniani went away, and close to the appointed time, then he
arose and joined his sister. His sister took a ti-\&&i trumpet and
went with her brother, and close to the place where Laielohelohe
was wont to string lehua blossoms.

Then Malio said to Halaaniani, " You climb up in the lehiM tree
where you can see Laielohelohe, and there you stay. Listen to me
play on the ^Meaf trumpet; when I have blown five times, if you
see her turn her eyes to the place where the sound comes from, then
we shall surely win, but if she does not look toward where T am
playing, then we shall not win to-day."

As they were speaking there was a crackling in the bushes at the
place where Laielohelohe strung lehua blossoms, and when they
looked, there was Laielohelohe breaking lehna blossoms.

BECKwiTH] TEXT AND TRANSLATION 241

Ma kela olelo a Halaaniani ia Laieikawai e pii e halawai me Malio.
la laua i hookaawale ai mahope iho o ka Halaaniani kauoha ana ia ia.

Pii aku la oia a halawai pu me Malio, ninau mai la kona kaikua-
hine, " Heaha kau o uka nei? "

I aku la o Halaaniani, " I pii hou mai nei wau ia oe, e hooko mai
oe i ko'u makemake, no ka mea, ua ike hou au he kaikamahine maikai
i like kona helehelena me ko Laieikawai.

"Ma ke awakea o nehinei, ia'u i puka ae ai iwaho mai ko maua
hale ae. Ike aku la wau i keia kaikamahine opiopio i maikai kona
mau helehelena ; nolaila, ua pauhia mai wau e ka makemake nui.

"A no ko'u manao o oe no ka mea nana e hoopomaikai nei ia'u ma
na mea a'u e makemake ai, nolaila wau i hiki hou mai nei."

I aku o Malio i kona kaikunane, "O Laielohelohe na, o kekahi
moopuna a Waka, ua hoopalauia na Kakalukaluokewa, a wahine
haoa. Nolaila, a hele oe e makai i ka hale o ua kaikamahine la
me ko ike oleia mai, i eha la au e makai aku ai, a ike oe i kana hana
mau, alalia, hoi mai oe a hai mai ia'u, alalia, na'u e hoouna aku ia oe
e hoowalewale i ua kaikamahine la. Aole e loaa ia'u ma kuu mana,
no ka mea, elua laua."

A no keia olelo a Malio, hele aku la o Halaaniani e hoohalua mau
mawaho o ko Laielohelohe hale me kona ike oleia mai, kokoke alua
anahulu kona hookalua ana, alalia, ike oia i ka Laielohelohe hana,
he kui lehua. Hoomau pinepine aku la oia a nui na la, aia no oia e
hoomau ana i kana hana he kui lehua.

Hoi aku la o Halaaniani e halawai me ke kaikuahine e like me kana
kauoha, a hai aku la i na mea ana i ike ai no Laielohelohe.

A lohe 0 Malio i keia mau mea, alalia, hai aku la oia i na mea hiki
ke hanaia aku no Laielohelohe e kona kaikunane, me ka i aku ia
Halaaniani, " E hoi oe a ma ka waenakonu o ka po, alalia, pii mai oe
i o'u nei, i hele aku ai kaua ma kahi o Laielohelohe."

Hoi aku la o Halaaniani, a kokoke i ka manawa i kauo haia nona,
alalia, ala mai la oia a halawai me kona kaikuahine. Lalau ae la
kona kaikuahine i ka pu la-i, a hele aku la me kona kaikunane, a
kokoke aku la laua ma" kahi a Laielohelohe e kui lehua mau ai.

Ia manawa, olelo aku la o Malio ia Halaaniani, " E pii oe maluna
o kekahi laau, ma kahi ou e ike aku ana ia Laielohelohe, a malaila oe
e noho ai. E hoolohe mai oe i ke kani aku a kuu pu la-i, elima a'u
puhi ana, ina ua ike oe e a-u ana kona maka i kahi i kani aku ai ka pu
la-i, alalia ka hoi loaa ia kaua, aka hoi, i aluli ole ae kona mau maka i
kuu hookani aku, alalia, aole e loaa ia kaua i keia la."

Ia laua no e kamailio ana no keia mau mea, uina mai ana kahi a ua
o Laielohelohe e kui lehua ai, i nana aku ka hana o laua, o Laielo-
helohe 6 haihai lehua ana.
60604— IS— 31

242 HAWAIIAN KOMANCE OF LAIEIKAWAI [eth. ann.SS

Then Ilaliiaiiiani climbed up the trunk of a tree and kept watch.
"When ho was up tlie tree, Malio's trumpet sounded, again it sounded
a second time, so on (mtil the fifth time, but Halaaniani did not
see tlie girl turn lier eyes or listen to the sound.

Malio waited for Halaaniani to return and tell what he had seen,
but as he did not return, Malio again blew on the trumpet five times;
still Halaaniani did not see Laielohelohe pay the least attention
until she w^ent away altogether.

Halaaniani came back and told his sister, and his sister said, " We
have not won her with the trumpet; shall we try my nose flute? "

The two returned home, and very early in the morning, they came
again to the same place where they lay in ambush before.

No sooner were they arrived tlian Laielohelohe arrived also at her
customary station. Malio had already instructed her brother, as
follows :

" Take lehua flowers, bind them into a cluster, when you hear me
playing the nose flute, then drop the bunch of flowers right over her ;
maybe she will be curious about this."

Halaaniani climbed the tree right over where Laielohelohe was
wont to sit. Just as Malio's nose flute sounded, Halaaniani dropped
the bunch of lehxiu flowers down from the tree, and it fell directly
in front of Laielohelohe. Then Laielohelohe turned her eyes right
upward, saying, " If you are a man who has sent me this gift and this
music of the flute, then you are mine; if you are a woman, then you
shall be my intimate friend."

When Halaaniani heard this speech, he waited not a moment to
descend and join his sister.

To Malio's question he told her what he had seen.

Said Malio to Halaaniani, "We will go home and early in the
morning come here again, then we shall find out her intentions."

They went home and returned early in the morning. When they
had taken their stations, Laielohelohe came as usual to string lehua
blossoms.

Then Malio sounded the flute, as Laielohelohe began to snip the
lehiM blossoms, and she stopped, for her attention was attracted to
the music.

Three times Malio sounded the nose flute.

Then said Laielohelohe, " If you are a woman who sounds the flut€,
then let us two kiss."

EECKWiTH] TEXT AND TRANSLATION 243

la manawa, pii ae la o Halaaniani ma kekahi kumu laau a nana
aku la. la ianei maluna o ka laau, kani ana ka pu la-i a Malio, kani
hou aku la o ka lua ia, pela a hiki i ka lima o ke kani ana o ka pu la-i,
aole o Halaaniani i ike iki ua huli ae ka maka a hoolohe i keia mea
kani.

Kali mai la o Malio o ka hoi aku o Halaaniani e hai aku i kana
mea i ike ai, aole nae i hoi aku, nolaila, hoomau hou aku la o Malio i
ke puhi i ka pu la-i elima hookani ana, aole no i ike iki o Halaaniani
i ka nana o Laielohelohe i keia mea, a hoi wale no.

Hoi aku la o Halaaniani a kamailio aku i kona kaikuahine, i mai la
kona kaikuahine, " Loaa ole ae la ia kaua i ka pu la-i, i kuu hano aku
ia loaa ? "

Hoi aku la laua ma ko laua wahi, a ma kekahi kakahiaka ae, hiki
hou no laua i kahi mua a laua i hoohalua ai.

Ia laua nei a hiki iho, hiki ana no o Laielohelohe ma kona wahi mau.
Mamua nae o ko laua hiki ana aku, ua hai mua aku o Malio i kana
olelo i kona kaikunane penei :

'• E haku oe i lehua, e huihui a lilo i mea hookahi, aia lohe oe i kuu
hookani aku i ka hano, oia kou wa e hookuu iho ai i keia popo lehua
iluna pono ona, malia o hoohuoi keia ia mea."

Pii ae la o Halaaniani iluna o kekahi laau ma kahi kupono ia
Laielohelohe. Ia wa no, kani aku la ka hano a Malio, ia wa no hoi
ko Halaaniani hoolei ana iho i ka popo lehua mai luna iho o ka
laau, a haule pololei iho la ma ke alo ponoi o Laielohelohe. Ia
manawa, alawa pono ae la na maka o Laielohelohe iluna, me ka
olelo ae, " Ina he kane oe ka mea nana keia makana, a me keia hano
e kani nei, alalia, na'u oe, ina he wahine oe, alalia i aikane oe na'u."

A lohe o Halaaniani i keia olelo, he mea manawa ole ia noho ana
ilalo e hui me kona kaikuahine.

Ninau mai o Malio, hai aku la oia i kana mea i ike ai no Laielo-
helohe.

I aku o Malio ia Halaaniani, " E hoi kaua a kakahiaka hiki hou
mai kaua ianei, ia manawa e lohe maopopo aku ai kaua i kona
manao."

Hoi aku la laua, a ma kekahi kakahiaka ana ae, pii hou aku la,
la laua i hiki aku ai a noho iho, hiki mai la o Laielohelohe ma kona
wahi mau e kui lehua ai.

Ia manawa, hookani aku la o Malio i ka hano ia Laielohelohe e
hoomaka aku ana e ako lehua, aole nae e hiki, no ka mea, ua lilo loa
o Laielohelohe i ka hoolohe i ka mea kani.

Ekolu hookani ana a Malio i ka hano.

Ia manawa no, pane mai o Laielohelohe, "Ina he wahine oe ka
mea nana keia hano, alalia, e honi no kaua."

244 HAWAIIAN ROMANCE OF LAIEIKAWAI [eth,ann.B3

At Laicloholohe's words, Malio approched Laielohelohe and the
grill saw lier, and slic was a stranger to Laielohelohe's eyes.

Then she started to kiss her.

And as the girl was about to give Ihe promised kiss, Malio said,
" Let our kiss wait, first give my brother a kiss ; when you two have
done, then we will kiss."'

Then said Laielohelohe, '* You and your brother may go away, do
not bring him into nw presence; you both go back to your own place
and do not come here again. For it was only you I promised to
greet with a kiss, no one else; should I do as you desire, I should dis-
obey my good guardian's command."

When Malio heard this she returned to her brother and said, " We
have failed to-day, but I will try my supernatural arts to fulfill your
desire."

They went back to the house, then she directed Halaaniani to go
and spy upon Laieikawai.

When Halaaniani came to Keaau as his sister directed, he neither
saw nor heard of Laieikawai.

BECKWiTH] TEXT AND TRANSLATION 245

A no keia olelo a Laielohelohe, hoopuka aku la o Malio imua o
Laielohelohe, a ike mai la kela ia ianei, a he mea malihini hoi ia i ko
Laielohelohe mau maka.

Ia wa, hooniaka mai la kela e hooko e like me kana olelo mua ma
ka honi ana o laua.

A no ka hahai ana mai o Laielohelohe e honi me Malio, i aku o
Malio, "Alia kaua e honi, me kim kaikunane mua oe e honi aku ai,
a pau ko olua manawa, alalia, honi aku kaua."

I mai o Laielohelohe, " E hoi oe a kou kaikunane, mai hoike mai
ia ia imua o'u, e hoi olua ma ko olua wahi, mai hele hou mai. No
ka mea, o oe wale no ka'u mea i ae aku e haawi i ko'u aloha nou ma
ko kaua honi ana, aole au i ae me kekahi mea e ae. Ina e hooko au
i kau noi, alalia, ua kue wau i ka olelo a ko'u mea nana e malama
maikai nei."

A lohe o Malio i keia olelo, hoi aku la a hai i kona kaikunane,
me ka i aku, "Ua nele ae nei kaua i keia la, aka, e hoao wau ma
kuu mana, i ko ai kou makemake."

Hoi aku la laua a hiki i ka hale, ia manawa, kena ae la oia ia
Halaaniani e hele e makai aku ia Laieikawai.

Ia Halaaniani i hiki ai ma Keaau, mamuli o ke kauoha a kona
kaikuahine, aole oia i ike a i lohe hoi no Laieikawai.

CHAPTER XXIV

On liis arrival there. Halaauiani heard tliere was to be a great day
for Kakalukaluokewa, a day of celebration for the marriage of
Laieloheloho with Kekahikahiokewa. And when he had carefully
noted the day for the chief's wedding feast he returned and told his
sister this thing.

When Malio heard it she Siiid to her brother, "On the marriage
day of Kekahikahiokewa with Laielohelohe, on that day Laielohelohe
shall be j'ours.''

Now Aiwohikupua's sisters were wont to go down to the sea at
Keaau to keep watch for their husband, to make sure if he were
dead or not.

As Aiwohikupua's sisters were on the way to Keaau, they heard
of the festi\al for Kekahikahiokewa and Laielohelohe.

When the great day drew near, Waka went down from Paliuli
to meet Kekalukaluokewa, and Waka said to Kekalukaluokewa : "To-
morrow at sunrise call together all the people and the chiefs of the
household to the place prepared for the celebration ; there let all be
assembled. Then go and show yourself first among tliem and near
midday return to your house until day declines, then I will send
a mist to cover the land, and the place where the people are as-
sembled.

"When the mist begins to close down over the land, then wait
until you hear the birds singing and they cease; wait again until
you hear the birds singing and they cease.

"And after that I will lift the mist over the land. Then you will
see up to Paliuli where the cloud rises and covers the mountain top,
then the mist will fall again as before.

" Wait this time until you hear the cry of the dlae bird, and the
ewaewaiki calling; then come out of the house and stand before the
assembly.

"Wait, and when the oo birds call and cease, then I am prepared to
send Laielohelohe.

" When the voice of the ilwipolena sounds, your wife is on the left
side of the place of meeting. Soon after this, you will hear the land
snails ^' singing, then do you two meet apart from the assembly.
246

MOKUNA XXIV

la manawa nae ana i hiki aku ai, lohe iho la o Halaaniani, he la
nui no Kekaliikaluokewa, he la hookahakaha, no ka hoao o Laielo-
helohe me ua Kekalukaluokewa nei. A maopopo iho la ia Halaaniani
ka la hookahakaha o na'lii, hoi aku la oia a hai aku i kona kaikuahine
no keia mea.

Ia Malio i lohe ai, olelo ae la oia i kona kaikunane, "A hiki i ka la
hookahakaha o Kekalukaluokewa me Laielohelohe, oia ka la e lilo ai o
Laielohelohe ia oe."

A he mea mau hoi i na kaikuahine o Aiwohikupua ka iho i kai o
Keaau e hoohalua ai no ka lakou kane, no ka make a make ole paha.

I ua mau kaikualiine nei o Aiwohikupua e iho ana i Keaau, lohe
lakou he la nui no Kekalukaluokewa me Laielohelohe.

I ke kokoke ana aku i ua la nui nei, iho aku la o Waka mai Paliuli
aku e halawai me Kekalukaluokewa a olelo aku la o Waka ia Kekaluka
luokewa: "Apopo, i ka puka ana o ka la, e kuahaua oe i na kanaka a
pau, a me kou alo alii e hele aku ma kahi au i hoomakaukau ai no
ka hookahakaha, malaila e akoakoa ai na mea a pau. Ia manawa e
hele aku oe e hoike mua ia oe, a kokoke aku i ke awakea, alaila, e hoi
oe i kou hale ; aia a hiki aku mahope iho o ka auina la, ia manawa,
e hoouhi aku wau i ka noe maluna o ka aina, a maluna hoi o kahi e
akoakoa ai na kanaka.

"Aia a hoomaka mai ke poi ana o ka noe ma ka aina, alaila, e kali
oe ia wa, a lohe oe i ka leo ikuwa a na manu a haalele wale; kali hou
aku oe ia wa, a lohe hou oe i ka leo ikuwa hou o na manu a haalele
wale.

"A mahope oia manawa, e hoopau aku no wau i ka noe malima o
ka aina. Alaila, e nana oe ia uka o Paliuli, i pii ka ohu a uhi ilima
o na kuahiwi, ia manawa e uhi hou ana ka noe e like me mamua.

" E kali oe ia manawa, ina e lohe oe i ke keu a ka Alae, a me ka leo
o ka Ewaewaiki e hoonene ana. Ia manawa, e puka oe mai ka hale nei
aku, a ku mawaho o ke anaina.

" Hoolohe oe a e kupinai ana ka leo o na manu Oo a haalele, alaila,
ua makaukau wau e hoouna mai ia Laielohelohe.

"Aia kupinai mai ka leo o na liwipolena, alaila, aia ko wahine ma
ke kihi hema o ka aha. A ma ia hope koke iho oia manawa, e lohe
auanei oe i ka leo o na Kahuli e ikuwa ana, ia manawa e hui ai olua
ma ke kaawale.

247

248 HAWAIIAN ROMANCE OF IjAIEIKAWAI lETii.ANN.ta

" And when you two meet, a sinjile peal of thunder will crash, the
earth tremble, the whole plaec of assembly shall shake. Then I will
send you two on the birds, the clouds and mist shall rise, and there
will be you two resting upon the birds in all your splendor. Then
comes Laieikawai's disgrace, when she sees her shame and goes off
afoot like a captive slave."

After all this was arranged, Waka returned to Paliuli.

Already has Halaaniani's expedition been described to look after
his wife Laieikawai at Keaau, and already has it been told how he
heard of the marriage celebration of Kekalukaluokcwa and Laie-
lohelohe.

On the day when Waka went to Keaau to meet Kekalukaluokewa,
as we have seen above.

On that very day. Malio told Halaaniani to get ready to go down
to the festival, saying: "To-morrow, at the marriage celebration of
Kekalukaluokewa and Laielohelohe, then Laielohelohe shall be yours.
For them shall crash the thunder, but when the clouds and mist clear
away, then all present at the place of meeting shall behold you and
Laielohelohe resting together upon the wings of birds."

Early in the morning of the next day, the day of the chief's mar-
riage celebration, Kihanuilulumoku was summoned into the presence
of Aiwohikupua's sisters, the servants who guarded Laieikawai.

When the lizard came, Kahalaomapuana said, " You have been
summoned to take us down to the sea at Keaau to see Kekalukaluoke-
wa's wedding feast. Be ready to take us down soon after the sun
begins to decline."

Kihanuilulumoku went away until the time appointed, then he
came to them.

And as the lizard started to come into his mistress's presence, lo!
the land was veiled thick with mist up there at Paliuli, and all
around, but Kihanuilulumoku did not hurry to his mistresses, for he
knew when the chiefs' meeting was to take place.

When Kekalukaluokewa saw this mist begin to descend over the
land, then he remembered Waka's charge.

He waited for the remaining signs. After hearing the voices of
the ewaewaiki and the land shells, then Kekalukaluokewa came out
of his house and stood apart from the assembly.

Just at that moment, Kihanuilulumoku stuck out his tongue as a
seat for Laieikawai and Aiwohikupua's sisters.

And when the voice of the thunder crashed, clouds and mist
covered the land, and when it cleared, the place of meeting was to
be seen; and there were Laielohelohe and Halaaniani resting upon
the birds.

BBCKWiTHl TEXT AND TKA j; SL-VnON 249

"la olua e hui ana, hookahi hekili a kui ia manawa, nakolo ka
honua, haalulu ka aha a pau. Ia manawa, e hooiina aku wau ia
oula mahnia o na manu, a mao ae ka ohu a me ka noe, aia olua e kau
aku ana iluna o na manu me ko olua nani nui. Ia manawa e ku
ai ka makaia o Laieikawai, i ike ai oia i kona hilahila, a holo aku me
he pio kauwa la."

X pau keia mau mea, hoi aku la o Waka iuka o Paliuli.

Mamua iho nei, ua oleloia ua hiki aku o Halaaniani i Keaau, e ike i
ka pono o kana wahine (Laieikawai), a ua oleloia no hoi, ua lohe
oia he hi hookahakaha no Kekalukaluokewa me Laielohelohe.

I kehi la a Waka i hiki ai i Keaau e halawai me Kekalukaluokewa,
e like me ka kakou ike ana maluna ae.

Oia no ka la a Malio i olelo aku ai ia Halaaniani e hoomakaukau
no ka iho e ike i ka la hookahakaha o Laielohelohe ma ; me ka i aku
nae o Malio i kona kaikunane, "Apopo, i ka la hookahakaha o
Laielohelohe me Kekalukaluokewa, ia manawa e lilo ai o Laielohelohe
ia oe, no laua auanei ka hekili ekui, a mao ae ka ohu a me ka noe,
alalia, e ike auanei ka aha a pau, o oe a me Laielohelohe ke kau pu
mai iluna o ka eheu o na manu."

I ke kakahiaka nui o kekahi la ae, oia hoi ka la hookahakaha o
ua uaau Alii nei, kiiia aku la o Kihanuilulumoku, a hele mai la
imua o na kaikuahine o Aiwuhikupua kona mau kahu nana e malama.

A hiki mai la ua moo nui nei, olelo aku la o Kahalaomapuana,
" I kiiia aku nei oe e lawe ae oe ia makou i kai o Keaau, e nana
makou i ka la hookahakaha o Kekalukaluokewa, aia a hiki i ka
auina la a inahope iho oia manawa e kii mai oe a iho aku kakou."

Hoi aku la o Kihanuilulumoku, ^ hiki i ka manawa i kauohaia'i, a
hele mai la.

I ua moo.nei i hoomaka ai e hele mai imua o kona mau Haku, aia
hoi, ua uhi paaia ka aina i ka noe mai uka o Paliuli a puni ka aina ;
aka, aole i wikiwiki o Kihanuilulumoku i ka lawe i kona mau Haku,
no ka mea, ua maopopo no ia Kihanuilulumoku ka manawa e hui ai
na'lii.

A ike o Kekalukaluokewa i keia noe i uhi mua mai maluna o ka
aina, alalia, hoomanao ae la ia i ke kauoha a Waka.

Kakali hou aku la no oia i na hoailona i koe. Mahope iho oia
manawa, lohe ae la keia i ka leo o ka Ewaewaiki a me ke Kahuli, ia
manawa, puka aku la o Kekalukaloukewa mai kona hale aku a ku
niawalio o ka aha, ma kahi kaawale.

I keia manawa, oia ka manawa a Kihanuilulumoku i kuu aku ai i
kona alelo i waho i noho iho ai o Laieikawai me na kaikuahine o
Aiwohikupua.

A i ke kui ana o ka leo o ka hekili, uhi ka ohu a me ka noe, a i
ka mao ana ae, i nana aku ka hana o ka aha, aia o Laielohelohe me
Halaaniani e kau mai ana iluna o na manu.
60604—18 32

250 IIAUAIIAN KOMANCP; OK I.AIKIKAWAI | UTii iNK. •»

Then niso were seen Laieikiiwai and Aivvohikupua's sisters seated
upon the tongue of Kihanuihilunioku, the great lizard of Paliuli.

Now they arrived at the same instant as those for whom the day
was celehrated ; h) ! Laieikawai saw that Ilahianiani was not dead, and
she rememhered Kahahiomapuana's i)rediction.

When Kekahikahiokewa saw Hahianiani and Laieh)lieh)lu'. resting
on the birds, he tliought he had lost Ijaiclohelohe.

So Kekalukaluokewa went up to I'aliidi to tell Waka.

And Kekalukaluokewa told Waka all these things, saying:
•' Halaaniani got Laielohelohe ; there she was at the time set, she and
Halaaniani seated together ! "

Said ^\'aka, " He shall never get her; but let us go down and 1 will
get close to the place of meeting; if sl>e has given Halaaniani a kiss,
the thing which I forbade her to grant, for to you alone is my
grandchild's kiss devoted — if she has defiled herself with him, then
we lose the wife, then take me to my grave without pity- But if she
has harkened to my command not to trust anyone else, not even to
open her lips to Halaaniani, then she is your wife, if my grand-
child has harkened to my command."

As they approached, W^aka sent the clouds and mist over the
assembly, and they could not distinguish one from another.

Then W^aka sent Kekalukaluokewa upon the birds, and when the
clouds cleared, lo ! Laielohelohe and Kekalukaluokewa sat together
upon the birds. Then the congregation shouted all about the place of
assembly : " The marriage of the chiefs ! The marriage of the
chiefs!'"*

When Waka heard the sound of shouting, then Waka came into
the presence of the assembly and stood in the midst of the congrega-
tion and taunted Laieikawai.

WTien Laieikawai heard W^aka's taunts, her heart smarted and
the hearts of every one of Aivvohikupua's sisters with her; then
Kihanuilulumoku bore them back on his tongue to dwell in the up-
lands of Olaa; thus did Laieikawai begin to burn with shame at
Waka's words, and she and her companions went away together.

On that day, Kekalukaluokewa wedded Laielohelohe, and they
went up to the uplands of Palitdi until their return to Kauai. And
Halaaniani became a vagabond; nothing more remains to be said
about him.

And when the chief resolved to return to Kauai, he took his wife
and their grandmother to Kauai, and the men together with them.

BMCKwiTHl TEXT AND TRANSLATION 251

la manawii no hoi, ikeia mai la o Laieikawai ine na kaiknahiiie o
Aiwohikupua e kau mai ana iluna o ke alelo o Kihanuilulumoku ka
moo nui o Paliuli.

la lakou i hiki ai i kela manawa hookahi me na mea nona ka la
hookahakalia ; aia hoi ua ike aku la o Laieikawai ia Halaaniani aole
i make, alaila, hoomanao ae la oia i ka olelo wanana a Kahalaoma-
puana.

I kela manawa a Kekalukaluokewa i ike aku ai e kau mai ana o
Halaaniani me Laielohelohe iluna o na manu, alaila, manao ae la o
Kekalukaloukewa i kona nele ia Laielohelohe.

Ia manawa, pii aku la o Kekalukaluokewa iuka o Paliuli, e hai
aku i keia mea ia Waka.

A hai aku la o Kakalukaloukewa ia Waka i keia mau mea, " Ua
lilo o Laielohelohe ia Halaaniani, aia oia ke kau pu la me Halaaniani
i keia manawa."

I mai la o Waka, "Aole e lilo ia ia, aka, e iho aku kaua a kokoke
aku wau i ka aha, ina ua haawi aku oia i kona ihu e honi aku ia
Halaaniani, ka mea a'u i kauoha aku ai aole e lilo i ka mea e ae, a
ia oe wale no e laa'i ka ihu o kuu moopuna, a laa pu no hoi me kona-
kino, alaila, ua nele kaua i ka wahine ole, alaila, e lawe aku oe ia'u
i ka lua me ko minamina ole. Aka hoi, ua hoolohe aku la ia i ka'u
kauoha, aole e lilo i kakahi mea e ae, aole no hoi e lilo ka leo ma
kona pane ole aku ia Halaaniani, alaila, ua wahine no oe, ua hoolohe
no kuu moopuna i ka'u olelo."

Ia laua i kokoke e hiki aku, hoouna aku la o Waka i ka noe a me
ka ohu maluna o ka aha, a ike ole kekahi i kekahi.

Ia manawa i hoouna aku ai o Waka ia Kekalukaluokewa maluna
o na manu, a i ka mao ana ae o ka noe, aia hoi e kau pu mai ana o
Laielohelohe me Kekalukaluokewa iluna o na manu, alaila, uwa ae
la ke anaina kanaka a puni ka ha, " Hoao na'lii e ! hoao na'lii e ! ! "

A lohe o Waka i keia pihe uwa, alaila, hiki mai la o Waka imua o
ka aha, a ku mai la iwaenakonu o ke anaina, a hoopuka mai la i
olelo hoohilahila no Laieikawai.

A lohe o Laieikawai i keia leo hoohilahila a Waka ia ia, walania
iho la kona naau, a me na kaikuahine pu kekahi o Aiwohikupua, ia
manawa, lawe aku la ke alelo o Kihanuilulumoku la lakou a noho
iuka o Olaa, oia ka hoomaka ana o Laieikawai e hoaaia i kona hila-
hila nui no ka olelo a Waka, a hele pu no hoi me kona mau hoa.

I kela la, hoao ae la o Kekalukaluokewa me Laielohelohe, a hoi
aku la iuka o Paliuli a hiki i ko lakou hoi ana i Kauai. A lilo iho la
a Halaaniani i mea nele loa, aole ona kamailio i koe.

A ma ko ke Alii kane manaopaa, e hoi no i Kauai, lawe ae la oia
i kana wahine, a me ko laua kupunawahine i Kauai, o na kanaka pu
me lakou.

252 HAWAIIAN ROMANCE OF LAIEIKAWAI |etii a!<n.«i

Wlu'ii tht\v wi'ii! read}' to it'tiirii, they left Keiistu, went KrHt to
Honoiiliiili on Oaliii and lliere took Kapukaihsioa with theiu to
Kiuiiii ; and tliev went to Kauai, to I'ihanaivahini, and turned over
the rule over the hind and its divisions to Kapukaihaoa, and Waka
was made the third heir to the chief's seat.

(At this place let us tell of Laieilcawai and her meeting with the
prophet, Huliimaniani.)

Laieikawai was at Olaa as beautiful as ever, but the art of resting
on the wings of birds was taken away from her; nevertheless some of
her former power remained and the signs of her chiefly rank, accord-
ing to the authority the sisters of Aiwohikupua had over the lizard.

BECKWITH) HAWAIIAN ROMANCK OF LAIEIKAWAI 253

A makaukau lakou e hoi, haalele lakou ia Keaau, hiki mua lakou i
Oahu nei, ma Honouliuli, a lawe ae la ia Kapukaihaoa me lakou i
Kauai, a hiki lakou i Kauai, ma Pihanakalani, a ili ae la ka hoopono-
pono o na aina, a me ke aupuni ia Kapukaihaoa, a hooliloia iho la o
Waka oia ke kolu o ka hooilina o ka noho alii.

(Ma keia wahi, e kamailio kakou no Laieikawai, a me kona loaa
ana i ka Makaula ia Hulumaniani.)

Ia Laieikawai ma ma Olaa, e noho ana no oia me kona nani, aka,
o ka maiia noho iluna o ka eheu o na manu, oia ka mea i kaawale mai
o Laieikawai aku, koe no nae kekahi man kahiko e ae, a me kekahi
mau hoailona alii ia ia, mamuli o ka mana i loaa i na kaikuahine o
Aiwohikupua, mai a Kihanuilulumoku ae.

CJIAPTER XXV

AVhcn Liiieikawai returned from Keiiau after Waka had disgraced
her, and dwelt at Olaa.

Then Aiwohilcupua's sisters consulted how to comfort the heavy
heart of the princess, Laieikawai, for her shame at Waka's re-
proaches.

They went and told Laieikawai theii' decision, saying:

'' O princess of peace, we have agreed upon something to relieve
your burden of shame, for not you alone bear the burden; all of us
share your trouble.

"Thcref()re, princess, we be.seech you, best ease your heart of
sorrow; good fortune shall be yours hereafter.

•'We have agreed here to share 3'our fortune; our younger sister
has consented to go and get Kaonohiokala for your husband, the
boy chief who dwells in the taboo house at the borders of Tahiti, a
brother of ours, through whom Aiwohikupua gained the rank of
chief.

" If you will consent to your brother being fetched, then we shall
win greater honor than was ours before, and you will become a sacred
person of great dignity so that you can not associate with us; now
this is what we have thought of; you consent, then your reproach is
lifted, Waka is put to shame."

Said Laieikawai, " Indeed I would consent to ease my burden of
shame, only one thing I will not consent to — my becoming your broth-
er's wife ; for you sa^' he is a taboo chief, and if we should be united, I
should not see you again, so high a chief is he, and this I should re-
gret exceedingly, our friendship together."

Said her companions, '"Do not think of us; consider your grand-
mother's taunts; when her reproach is lifted, then we are happy,
for we think first of you."

And for this reason Laieikawai gave her consent.

Then Kahalaomapuaiia left directions with Laieikawai and her
sisters, saying : " I go to get our brother as husband for the princess ;
your duty is to take good care of our mistress; wherever she goes,
there 3'ou go, whatever she wishes, that is yours to fulfill ; but let her
body be kept pure until I return with our brother."
254

MOKUNA XXV

la Laieikawai ma i hoi aku ai mai Keaau aku, mahope iho o kona
hoohilahila ana e Waka, a noho ma Olaa.

la manawa, kukakuka ae la na kaikuahine o Aiwohikupua i ka
Diea hiki ke hooluohi aku i ka naau kaumaha o ke alii (Laieikawai)
no kona hilahila i ka ole.Io kumakaia a Waka.

Hele aku la lakou a hai aku la i ka lakou oleic hooholo i kuka ai
imua o Laieikawai me ka i aku :

" E ke Alii wahine o ka lai ; ua kukakuka ae nei makou i mea
6 hoopau ai i kou naau kaumaha no kou hoohilahilaia, aka, aole o
oe wale kai kaumaha, o kakou like no a pau. no ka mea, ua komo
like kakou a pau no ia pilikia hookahi.

" Nolaila, e ke Alii e, ke noi aku nei makou ia oe, e pono no e
hoopauia kou naau kaumaha, no ka mea, e hiki mai ana ia oe ka
pomaikai ma keia manawa aku.

" Ua hooholo ae nei makou i pomaikai like no kakou, ua ae ae
nei ko kakou kaikaina e kii aku ia Kaonohiokala i kane nau, he
keiki Alii e noho la i Kealohilani, ua hoonohoia ma ka pea kapu o
kukiilu o Tahiti, he kaikunane no no kakou, ko Aiwohikupua mea
nana i hoalii mai ia ia.

" Ina e ae oe e kiiia ko kakou kaikunane, alalia, e loaa ia kakou
ka hanohano nui i oi aku mamua o keia, a e lilo auanei oe i mea
kapu ihiihi loa, me ko launa ole mai ia makou, a oia ka makou i
noonoo iho nei, a ae oe, alalia, ku kou makaia, hilahila o Waka."

I mai la o Laieikawai, " Ua ae no wau e hoopan i ko'u kaumaha
hilahila, a hookahi a'u mea ae ole, o kuu lilo ana i wahine na ko
kakou kaikunane; no ka mea, ke olelo mai nei oukou, he Alii kapu
keia, a ina paha e hoao maua, pehea la wau e ike hou ai ia oukou,
no ka mea, he Alii kapu keia, a oia ka'u mea minamina loa, o ko
kakou launa pu ana."

I aku la kona mau hoa, "Mai manao mai oe ia makou, e nana
oe i ka olelo hoohilahila a ko kupunawahine, aia ku kona makaia,
alalia pono makou, no ka mea, o oe no ka makou mea manao nui."

A no keia mea, hooholo ae la o Laieikawai i kona ae.

Ia manawa, hai mai la o Kahalaomapuana i kana olelo kauoha
ia Laieikawai, a me kona mau kaikuaana, " Ke kii nei au i ko kakou
kaikunane i kane na ke AUi, e pono ia oukou ke malama pono i ko
kakou Haku, ma kana wahi e hele ai, malaila oukou, na mea ana
a pau e makemake ai, oia ka oukou e hooko aku; aka, koe nae ka
maluhia o kona kino a hiki mai maua me ke kaikunane o kakou."

2f)6 QAWAIIAN KOMANCK OF I^IKIKAWAI lErii ASN.aj

After .saying all (his, Kahala()inai)iiaiia loft her sisters and was
borno on the back of the lag lizard Kihanuiluliiinoku and went to
fetch Kaonohiokalii.

(At this place we will leave tjfl" sjjcaking of this journey; we must
tell about Laieikawai and her meeting with the prophet who fol-
lowed her fi-om Kauai hither, us related in the first two chapters of
this story.)

After Kalialaomupiuina kit her sisters, the desire givw svithin
Laieikawai's mind to tra\i:l around Hawaii.

So her companions carried out the chief's wish and they set out to
travel around about Hawaii.

On the prince.ss's journey around Hawaii they went first to Kau,
then Kona, until they reached Kaiopae in Kohala, on the right-hand
side of Kawaihae, about five miles distant; there they stayed several
days for the princess to rest.

During- the days they were there the seer saw the rainbow arching
over the sea as if right at Kawaihae. The uplands of Ouli at Waimea
was the place the seer looked from.

For in former chapters it has been told how the seer came to Hilo,
to Kaiwilahilahi, and lived there some years waiting for the sign he
was seeking.

But when it did not come to the seer as he waited for the sign he
.was seeking, then he waited and sought no longer for the sign he
had followed from Kauai to this place.

So he left Hilo, intending to go all the w ay back to Kauai, and he
set out. On his return, he did not leave the offerings which he had
brought from Kauai thither, the pig and the cock.

When he reached Waimea, at Ouli, there he saw the rainbow arch-
ing over the sea at Kawaihae.

And the seer was so weary he was not quick to recognize the rain-
bow, but he stayed there, and on the next day he did not see the sign
again.

Next day the seer left the place, the very day when Laieikawai's
party left Kaiopae, and came back above Kahuwa and stopped at
Moolau.

When the seer reached Puuloa from Waimea, he saw the rainbow
arching over Moolau; then the seer began to wonder, "Can that be
the sign I came to seek?"

The seer kept right on up to the summit of Palalahuakii. There
he saw the rainbow plainly and recognized it, and knew it was the
sign he was seeking.

EECKWITH] TEXT AND TRANSLATION 257

Mahope iho o keia mau mea, haalele iho la o Kahalaomapuana i
kona mau kaikuaana, a kau aku la maluna o ua moo nui nei (Kiha-
nuilulumoku), a kii aku la ia Kaonohiokala.

(Ma keia wahi, e waiho iki i ke kamailio ana no keia mea. E pono
ia kakou e kamailio no Laieikawai, a me kona loaa ana i ka Makaula
nana i ike mai Kauai mai, e like me ka mea i oleloia ma na Mokuna
mua elua o keia Kaao. )

Mahope iho o ko Kahalaomapuana haalele ana i kona mau kai-
kuaana, kupu ae la iloko o Laieikawai ka manao makemake e kaapuni
ia Hawaii.

A no keia manao o Laieikawai, hooko aku la kona mau hoa i ko ke
Alii makemake, a hele aku la e kaapuni ia Hawaii a puni.

Ma keia huakai kaapuni a ke Alii, ma Kau mua, ma Kona, a
hiki lakou ma Kaiopae i Kohala, ma ka aoao akau mai Kawaihae
mai, aneane elima mile ka loihi mai Kawaihae ae, malaila lakou
i noho ai i kekahi mau la, no ka mea, ua makemake iho la ke Alii
wahine e hooluolu malaila.

Iloko o ko lakou mau la malaila, ike mai la ka Makaula i ka
pio a keia anuenue i kai, me he mea la i Kawaihae ponoi la. I uka
nae o Ouli. ma Waimea, kahi a ka Makaula i ike mai ai.

Xo ka mea, ua oleloia ma na Mokuna mua ae nei, ua hiki ka
Makaula ma Hilo, i Kaiwilahilahi ; a ua loihi no na makahiki
malaila o ke kali ana i kana mea i imi ai.

Aka, no ka hiki pie i ua Makaula nei ke kali no kana mea i imi
ai, nolaila, hoopau ae la oia i kona manao kali a me ka imi aku
no kana mea i ukali mai ai mai Kauai mai.

Nolaila, haalele keia ia Hilo, a manao ae la oia e hoi loa i Kauai,
a hoi aku la. Iloko nae o ko ka Makaula hoi ana, aole oia i haalele
i kana mau mea i la we mai ai mai Kauai mai (oia ka puaa, a me
ka moa).

Ma keia hoi ana, a hiki ma Waimea, i Ouli, oia ka ka Makaula
ike ana aku i ka pio a ke anuenue i kai o Kawaihae.

A no ka maluhiluhi o ua Makaula nei, aole oia i wikiwiki mai
e ike i ke ano o ke anuenue. nolaila, hoomaha iho la oia malaila.
A ma kekahi la ae, aole oia i ike hou i keia hoailona.

Ma kekahi la ae, haalele ka Makaula ia wahi, oia la no hoi ka la
a Laieikawai ma i haalele ai ia kaiopae, hoi aku la a mauka o
Kahuwa, ma Moolau ko lakou wahi i noho ai.

I ka Makaula i hiki mai ai i Puuloa mai Waimea mai, ike aku la
oia e pio ana ke anuenue i Moolau, ia manawa, haupu iki a« la ka
manao o ka Makaula me ka nalu ana iloko ona iho, " O Imu mea no
paha keia i imi mai nei."

Hoomau mai la ka Makaula i kona hele ana a hiki iluna pono o
Palalahuakii, alalia, ike maopopo aku la oia i ke ano o ke anuenue,
me ka hoomaopopo iloko ona, a ike lea i kana mea e imi nei.
60604—18

258 HAWAIIAN KOMANCE OF LAIEIKAWAI Iktii. ANN. S3

I'lu'ii he ])r:iyc'(l to \u> fiod to interpret tlie riiiiibow to hiiri, but his
god ilid not answer his prayer.

The seor U'lt that phue. went lo Wailva ami stayed theie. for it was
then dark.

In the early morning, lo! the i-ainbow arched over the sea at
Kaiopae, for I^aieikawai had i^one back there.

Then the seer went away to the place where he had seen the rain-
bow, and. approaching, he saw Laieikawai plainly, strolling, along
the sea beach. A strange sight the beautiful woman was, and there,
directly above the girl, the rainbow bent.

Then the seer prayed to his god to show him whether this woman
was the one he was seeking or not, but he got no answer that day.
Therefore, the seer did not lay down his offering before Laieikawai.
The seer returned and stayed above Waika.

The next day the seer left the place, went to Lamaloloa and re-
mained there. Then he went repeatedly into the temple of Pahauna
and there prayed unceasingly to his god. After a number of days at
Moolau, Laieikawai and her companions left that place.

They came and stayed at Puakea and, because the people of the
place were surf riding, gladly remained.

The next day at noon, when the sun shone clear over the land, the
prophet went outside the temple after his prayer.

Lo ! he saw the rainbow bending over the sea at Puakea. and he
went away thither, and saw the same girl whom he had seen before
at Kaiopae. '

So he fell back to a distance to pray again to his god to show him
if this was the one he was seeking, but he got no answer that day ;
and, because his god did not answer his petition, he almost swore at
his god, but still he persevered.

He approached the place where Laieikawai and her sisters were
sitting.

The seer was greatly disturbed at seeing Laieikawai, and when he
had reached the spot, he asked Laieikawai and her companions,
'• Why do you sit here ? Why do you not go surfing with the natives
of the place?"

The princess answered, " We can not go ; it is better to watch the
others."

The seer asked again, "What are you doing here?"

BECKWiTH] TEXT AND TRANSLATION 259

la manawa, pule aku la oia i kona akiia, e hai mai i ke ano o kela
anuenue ana e ike nei: aka, aole i loaa i kona akua ka hookoia o kana
pule.

Haalele ka Makaula ia wahi, hiki aku la oia ma Waika a malaila
oia i noho ai, no ka mea, ua poeleele iho la.

Ma ke kakahiaka ana ae, aia hoi, e pio ana ke anuenue i kai o
Kaiopae, no ka mea, ua iho alcu o Laieikawai ilaila.

Ia manawa, iho aku la ka Makaula a hiki i kahi ana e ike nei i ke
anuenue, a i ka hookokoke ana aku o ua Makaula nei, ike niaopopo
aku la oia ia Laieikawai, e kono mau ana i ka lae kahakai. He mea
e ka wahine maikai, aia iluna pono o ua kaikamahine nei e pio ana
ke anuenue.

Ia manawa, pule aku la ka Makaula i kona alaia, e hoike mai ia ia
i keia wahine, o kana mea paha e imi nei, aole paha. Aka, aole i loaa
ka hoike ana ma ona la, nolaila, aole ka Makaula i waiho i kana mau
mohai imua o Laieikawai, hoi alai la ka Makaula a noho mauka o
Waika.

I kekahi la ae, haalele ka Makaula ia wahi, hiki aku la keia ma
Lamaloloa, a noho iho la malaila. Ia manawa, komo pinepine ae la
oia iloko o ka Heiau i Pahauna, malaila oia i pule hoomau ai i kona
akua. Ua loihi na la mahope iho o ka noho ana o Laieikawai ma
Moolau, haalele lakou ia wahi.

Hele alax la lakou a noho ma Puakea, a no kahi heenalu malaila.
noloila, ia lakou malaila e makaikai ana i ka heenalu ana a na
kamaaina, ua nanea loa lakou malaila.

Ma kekahi la ae, ma ke awakea, i ka wa e lailai ana ka la maluna
o ka aina. Ia wa ka Makaula i puka ae ai mailoko ae o ka Hciau,
mahope iho o ka pau ana o kana pule.

Aia hoi, ike aku la oia e pio ana ke anuenue i kai o Puakea, iho
aku la ua Makaula nei a hiki ilaila, ike aku la oia, ke kaikamahine
no ana i ike mua ai i Kaiopae.

A no keia mea, emi hope mai la oia a ma ke kaawale, pule hou aku
la i kona alaia e hoike mai i kana mea e imi nei ; aka, aole no i loaa
ka hoike ana ma ona la. A no ka hooko ole ia o kana mea e noi nei
i kona akua, aneane oia e hoohiki ino alai i kona alaia ; aka, hoomana-
wanui no oia.

Hoopuka loa aku la a ma kahi o Laieikawai ma e noho ana.

He mea pilikia loa i ka Makaula ka ike ana aku ia Laieikawai, a
ia lakou ma kahi hookahi, ninau aku la ka Makaula ia Laieikawai
ma, " Heaha ka oukou mea e noho nei maanei, aole he au pu me na
kamaaina heenalu mai?"

" He mea hiki ole ia makou ke hele aku," wahi a Laieikawai, " he
pono e nana aku i ka na kamaaina heenalu ana."

Ninau hou aku ka Makaula, " Heaha ka oukou hana maanei ? "

260 HAWAIIAN ROMANCE OF I^MEIKAWAI (etu.asn.sj

"We iiio sitting here, waitiiifi for a canoe to carry us to Maui,
Moloivai, Oahu. and to Kauai, tlien we shall set sail." so they an-
swered.

To this the seer replied. " If you are going to Kauai, then here is
my canoe, a canoe without pay."

Said Laieikawai, "If we go on board your canoe, do you i-ccjuire
anything of us?"'

The seer answered, " Where are you? Do not suppose I have asked
you on board my canoe in order to defile you ; but my wish is to take
you all as my daughters; such daughters as you can make my name
famous, for my name will live in the saying, 'The daughters of
Hulumaniani,' so my name shall live; is not this enough to desire?"

Then the seer sought a canoe and found a double canoe with men
to man it.

Early in the morning of the next day they went on board the
canoe and sailed and rested at Honuaula on Maui, and from there
to Lahaina, and the next day to Molokai ; they left Molokai, went to
Laie, Koolauloa, and stayed there some days.

On the day of their arrival at Laie, that night, Laieikawai said to
her companions and to her foster father :

"I have heard from my grandmother that this is my birthplace;
we were twins, and because our father had killed the first children
our mother bore, because they were girls, when we also were born
girls, then I was hidden within a pool of water; there I was brought
up by my grandmother.

" And my twin, the priest guarded her, and because the priest who
guarded my companion saw the prophet who had come here from
Kauai to see us, therefore the priest commanded my gi-andmother to
flee far away: and this was why I was carried away to Paliuli and
why we met there."

BECKWiTH] TEXT AND TKANSLATIOX 261

" E noho ana makou maanei, e kali ana i waa, ina he waa e holo ai
i Maui, Molokai, Oahu, a hiki i Kauai, alaila, holo makou." Pela
aku o Laieikawai ma.

A no keia oleic, i aku ka Makaula, " Ina e holo ana oukovi i Kauai,
alaila, aia ia'u ka waa, he waa uku ole."

I aku la o Laieikawai, "A ina e kau makou ma ko waa. aole anei au
hana e ae no makou ? "

I aku la ka ISIakauIa, "Auhea oukou, mai manao oukou i kuu olelo
ana, e kau wale oukou maluna o kuu waa, e hoohaumia aku ana au
ia oukou; aka, o ko'u makemake, e lilo oukou i mau kaikamahine
na'u, me he mau kaikamahine ponoi la, i lilo ai oukou i mea nana e
hookaulana i ko'u inoa, aia a lilo oukou i mea e kaulana ai au, alaila,
e ola auanei ko'u inoa. Na Kaikamahine a Hulumaniani, aia la,
ola kuu inoa, pela wale iho la no ko'u makemake ? "'

la manawa, imi ae la ka Makaula i waa, a loaa ia ia he kaulua, me
na kanaka pu no hoi.

Ma ke kakahiaka o kekahi la ae, kau aku la lakou maluna o na
waa, a holo aku la a kau ma Honuaula, i Maui; a mai laila aku a
Lahaina, a ma kekahi la ae, i Molokai; haalele lakou ia Molokai,
hiki lakou ma Laie. Koolauloa, a malaila lakou i nolio ai i kekahi
mau la.

Ia la a lakou i hiki ai ma Laie, a ia po iho no. olelo ae la o
Laieikawai i kona mau hoa, a me ko lakou makuakane hookama.
Eia kana olelo :

"Ua lohe au i ko'u kupunawahine, ianei ko'u wahi i hanau ai, he
mau mahoe ka maua, a no ka pepehi o ko maua makuakane i na keiki
mua a ko maua makuahine i hanau ai no ka hanau kaikamahine wale
no, a ia maua hoi, hanau kaikamahine no, nolaila. ahaiia'i au iloko
0 ka luawai, malaila ko'u wahi i hanaiia ai e ko'u kupunawahine.

"A o ko'u lua, lilo ia i ke kahuna ka malama, a no ka ike ana o
ke Kahuna nana i malama i ko'u kokoolua, i ka Makaula nana i ike
mai mai Kauai mai, nolaila, kauoha ai ke Kahuna i ko'u kupu-
nawahine, e ahai loa ; a oia ko'u mea i ahaiia'i i Paliuli, a halawai
wale kakou."

CIIAI'TKK XXVI

Wfu'n till' Mt-r hfiinl tliis -t(uy tlu' si-cr ^a\v |)laiiily that this
was the very one he sought. But in order to make sure, the seer
withdrew to a distance and prayed (o liis god lo eonfirni the girl's
story.

After praying he came badi and went to sleep, and as he slept
the seer received the assurance in a vision from his god, saying, " The
time has come to fulfill your wishes, to free you from the weariness
of your long search. She is here — tlie one who told you her story;
this is the one you are seeking.

"Therefore arise and take the ottering you have prepared and lay
it before her, having blessed her in the name of your god.

"This done, linger not; carry them at once to Kauai, this very
night, and let them dwell on the cliff's of Haeua in the uplands of
Honopuwaiakuu."

At this the seer awoke from his dream; he arose and brought the
pig and the cock and held them out to Laieikawai, saying, " Blessed
am I, my mistress, that my god has shown you to me, for long have
I followed you to win a blessing from you.

" And therefore I beseech you to guard these bones under your spe-
cial favor, my mistress, and to leave this trust to your descendants
unto the last generation."

Laieikawai answered, '" Father, the time of my prosperity has
passed, for Waka has taken her favor from me: but hereafter I shall
win honor beyond my former honor and glory; then you shall also
rise to prosperity with us."

And after these things the ])ropliet did as his god commanded —
sailed that night and dwelt in the place commanded.

JMany days the seer lived here with his daughter above Honopu-
waiakua. At one time the seer made one of his customary journeys.

As he traveled in his character as seer he came to Wailua. Lo!
all the virgin daughters of Kauai were gathered together, all of the
rank of chief with the girls of well-to-do families, at the command of
Aiwohikupua to bring the virgins before the chief, the one who
pleased the king to become the wife of Aiwohikupua.
262

MOKUNA XXVI

A lohe ka Makaula i keia mea, alalia, hoomaopopo lea ae la ka
Makaula, o ka mea no keia ana e ami nei. Aka hoi, i mea e maopopo
lea ai, naue aku la ka Makaula ma kahi kaawale, a pule aku la i
kona akua e hooiaio mai i ka olelo a ke kaikamahine.

A pau kana pule ana, hoi mai la a hiamoe iho la, a iloko a kona
manawa hiamoe, hiki mai la ma o ua Makaula nei, ke kuhikuhi ma
ka hihio, mai kona akua mai, me ka olelo mai, " Ua hiki mai ka
manawa e hookoia'i kou makemake, a e kuu ai hoi ka luhi o kou
imi ana i ka loa. Ano hoi, o ka mea nona ke kaniailio ana nona iho
ia oukou, oia no ua mea la au i imi ai.

" Nolaila. e ala ae oe. a e lawe i kau mea i hooniakaukau ai nona, e
waiho aku i kau mohai imua ona, me ka hoomaikai mua me ka inoa
o kou akua.

"A pau kau hana, alaila, mai kali, e lawe koke aku ia lakou ma
keia po no i Kauai, a hoonoho i na pali o Haena. inka o Honopu-
waiakua."

Ma keia mea, puoho ae la ka Makaula uuii kona hiamoe ana, ala
ae la oia a lalau aku la i ka puaa a me ka moa, a hahau aku la imua
o Laieikawai, me ka olelo aku, " Pomaikai wau e kuu Haku, i ka
hoike ana mai a kuu akua ia oe, no ka mea, he nui ko'u manawa i
ukali aku ai ia oe, me ka manao e loaa ka pomaikai mai a oe mai.

"A nolaila, ke noi aku nei au ia oe e ae mai, e malamaia keia mau
iwi ma kou lokomaikai e kuu Haku, a e waiho pu ia ka pomaikai me
ka'u mau mamo a hiki i ka'u hanauna hope."

I aku o Laieikawai, " E ka makua. ua hala ke kau o ko'u pomaikai
nui, no ka mea, ua lawe aku o Waka i ka hoopomaikaiia mai o'u aku
nei; aka, ma keia hope aku, e kali oe a loaa ia'u he pomaikai oi aku
mamua o ka pomaikai a me ka hanohano i loaa mua ia'u, alalia, o oe
pu kekahi me makou ia hoopomaikaiia."

A pau keia mau mea, lawe ae la ka Makaula e like me ke kauoha a
kona akua, holo aku la ia po a hoonoho i kahi i kauohaia.

I ua Makaula nei me kana mau kaikamahine mauka o Honopuwaia-
kua, a he mau la ko lakou uialaila. He mea mau i ua Jlakaula nei ke
kaahele i kekahi manawa.

Iloko o kona la e hele ana ma kona ano Makaula, ia ia hoi i hiki alai
ai i Wailua. Aia hoi, ua hoakoakoaia na kaikamahine puupaa a
pau o Kauai, ma o ka poe kaukaiialii me na kaikamahine koikoi,
mainuli nae o ka olelo kuahaua a Aiwohikupiui, e laweia mai na
kaikamahine puupaa imua o ke Alii, o ka mea a ke Alii e lealea ai,
oia ka wahine a ke Alii (Aiwohikupua).

264 HAWAIIAN liOMA.NCK dl' I.AIKI KAWAI I Kill, a NX. an

Wlii'ii tilt' si'iT (.•auK' witliiri tlic ciowd. lol ilie maiiloiis were as-
scinbleil in one place before (lie eliiet'.

The seer asked sionie one in the crowd. " What is this assembly for,
and why are all these maidens standing in a circle before tiio chief?"

He was told, "All the virgins ha\e been summoned by the chief's
command, and the two who i)lease Aiwohikiipua, these he will take
for his wives in place of Poliahu and Ilinaikamalama, and their
parents are to be clot lied in feather cloaks.

Then the seer stood before the chiefs and all tlie assembly and cried
in a loud voice :

"O chiefs, it is a wise and good thing for the chief to take which-
ever one of these virgins pleases him, but not one of tlicsc can fill tlie
loss of Poliahu and Hinaikainalama.

"If any one of these virgins here could compare in beauty with
the left leg of my daughters, then she would be worth it. These
are pretty enough, but not like my daughters."

Said Aiwohikupua in an angry voice, " When did we ever know
that you had daughters ! "

And those who had brought their daughters before the chief
looked upon the seer as an enemy.

And to the chief's angry words the seer replied, " Did I not seek
diligently and alone for a ruler over all these islands? And this
lord of the land, she is my daughter, and my other daughters, they
are my lord's sisters.

" Should my daughter come hither and stand upon the sea, the
ocean would be in tumult ; if on land, the wind would blow, the sun
be darkened, the rain fall, the thunder crash, the lightning flash, the
mountain tremble, the land would be flooded, the ocean reddened, at
the coming of my daughter and lord."

And the seer's words spread fear through the assembly. But
those whose virgin daughters were present were not pleased.

They strongly urged the chief, therefore, to bind him within the
house of detention, the prison house, where the chief's enemies are
wont to be imprisoned.

Through the persistence of his enemies, it was decided to make
the seer fast within that place and let him stay there until he died.

On the day of his imprisonment, that night at dawn, he prayed
to his god. And at early daybreak the door of the house was
opened for him and he went out without being seen.

BECKWITH] TEXT AND TRANSLATION 265

A hiki aku la ka Makaula iloko o kela akoakoa, aia hoi, ua hoakoa-
koaia na kaikamahine ma kahi hookahi, e ku ana imua o ke Alii.

Ninau aku la ka Makaula i kekahi poe o ka Aha, " Heaha ka hana
a keia Aha ? A heaha hoi ka hana a keia poe kaikamahine e ku poai
nei imua o ke Alii ? "

Haiia mai la, "Ua kuahauaia na kaikamahine puupaa a pau ma
ke kauoha a ke Alii, a o ka mea a Aivvohikupua e makemake ai, alalia,
e lawe oia elua mau kaikamahine i mau wahine nana, a o laua na mea
pani ma ka hakahaka o Poliahu a me Hinaikamalama, a o na makua
nana na kaikamahine i laweia i mau wahine na ke Alii, e hoaahuia ka
Ahuula no laua."

la manawa, ku ae la ua Makaula nei, a kahea aku la me ka leo nui
nnua o ke Alii a me ka Aha a pau :

" E ke Alii, ke ike nei au, he mea maikai no ke Alii ka lawe ana i
kekahi o keia poe puupaa i mea hoolealea no ke Alii; aka, aole e
hiki i kekahi o keia poe kaikamahine puupaa ke pani ma ka haka-
haka o Poliahu a me Hinaikamalama.

" Ina i nana iho nei wau i kekahi o keia poe puupaa, ua ane like
iki aku ka maikai me ka uha hema o ka'u mau kaikamahine, alalia,
e aho la ia. He nani no keia poe, aole nac e like aku me kekahi o
ka'u poe kaikamahine."

I mai la o Aiwohikupua me ka leo huhu, " I nahea makou i ike
ai he kaikamahine kau ? "

A o ua Makaula nei, lilo ae la ia i enemi no ka poe nana na kai-
kamahine i laweia imua o ke Alii.

A no ka olelo huhu ana mai o ke Alii, i aku ua Makaula nei, " Owau
hookahi ka mea i imi ikaika i Haku no ka aina a puni na moku, o
ua Haku la o ka aina, oia ua kaikamahine la a'u, a o na kaikamahine e
ae a'u, he mau kaikuahine no ia no kuu Haku kane.

" Ina e hele mai ua kaikamahine nei a'u a ku iloko o ke kai, he
kaikoo ma ka moana, ina e ku ma ka aina, lulu ka makani, main
ka la, ua ka ua, kui ka hekili, olapa ka uwila, opaipai ka mauna,
waikahe ka aina, pualena ka moana i ka hele a kuu kaikamahine
Haku."

A no keia olelo a ka Makaula, lilo iho la ia olelo ana i mea eehia
no na kanaka a puni ka aha. Aka hoi, o ka poe nana na kaikamahine
puupaa, aole o lakou oluolu.

Nolaila, koi ikaika ae la lakou i ke Alii, e hoopaaia iloko o ka hale
paehumu (Halepaahao), kahi e hoopaa ai i ko ke Alii poe lawehala.

Ma ka manaopaa o kona poe enemi, hooholoia ae la ua Makaula
nei e laweia iloko o kahi paa, a malaila oia e noho ai a make.

Ma ka la o ua Makaula nei e hoopaaia'i, a ma ia po iho, ma ka
wanaao, pule aku la oia i kona akua, a ma kona ano Makaula, ua hiki
aku ka leo o kana pule imua o kona akua. A ma ka malamalama loa
ana ae, ua weheia ka puka o ka hale nona, a hele aku la oia me kona
ike oleia mai.

60604—18 34

266 IIAWAITAN IIOMANCK OF I^IKIKAWAI [btu ANN m

In the morning the chief sent tlie executioner to go and sec how
the prophet fared in prison.

When the executioner came to the outside of tlie prison, he called
with a loud voice:

"() llulumaniani ! () Huluinaniani ! Propliet of (lodl How
are you? Are you dead?" Three times the executioner called,
but heard not a sound from within.

The executioner returned to the chief and said, "The prophet
is dead."

Then the chief commanded the head man of the temple to make
ready for the daj' of sacrifice and flay the prophet on the place
of sacrifice before the altar.

Now the seer heard this command from some distance away, and
in the niglit he took a banana plant covered with tapa like a human
figure and put it inside the place where he had been imprisoned,
and went back and joined his daughters and told them all about
his troubles.

And near the day of sacrifice at the temple, the seer took
Laieikawai and her companions on board of the double canoe.

In the very early morning of the day of sacrifice at the temple
the man was to be brought for sacrifice, and when the head men
of the temple entered the prison, lo ! the body was tightly wrapped
up, and it was brought and laid within the temple.

And close to the hour when the man was to be laid upon the altar
all the people assembled and the chief with them ; and the chief went
up on the high place, the banana plant was brought and laid directly
under the altar.

Said the chief to his head men, " Unwrap the tapa from the body
and place it upon the altar prepared for it."

When it was unwrapped there was a banana plant inside, not the
prophet, as was expected. " This is a banana plant ! Where is the
prophet?" exclaimed the chief.

Great was the chiefs anger against the keeper of the prison where
the prophet was confined.

Then all the keepers were called to trial. While the chief's keepers
were being examined, the seer arrived with his daughters in a double
canoe and floated outside the mouth of the inlet.

The seer stood on one canoe and Aiwohikupua's sisters on the other,
and Laieikawai stood on the high seat between, under the symbols of
a taboo chief.

As they stood there with Laieikawai, the wind blew, the sun was
darkened, the sea grew rough, the ocean was reddened, the streams
went back and stopped at their sources, no water flowed into the
sea.'* After this the seer took Laieikawai's skirt '" and laid it down
on the land; then the thunder cracked, the temple fell, the altar
crumbled.

.t>-'

BECK WITH) TEXT AND TRAKSLATION 267

la kakahiaka, lioouna aku la ke Alii i kona Ilamuku e hele aku e
ike i ka poiio o ua Makaula nei maloko o kahi paa o ke Alii.

A liiki aku la ka Ilamuku mawaho o ka hale, kahi i hoopaaia'i ka
Makaula, a kahea aku la oia me ka leo nui.

" E Hulumaniani e ! E Hulumaniani e ! ! E ka Makaula o ke
akua ! ! ! Pehea oe ? Ua make anei oe ? " Ekolu hea ana o ka Ila-
muku i keia olelo, aole nae oia i lohe i kekahi leo noloko mai.

Hoi aku la ka Ilamuku, a hai aku la i ke Alii, "Ua make ka
Makaula."

E hoomakaukau no ka la e Kauwila ai ka Heiau, a kau aku. la
manawa, kauoha ae la ke Alii i na Luna o ka Heiau, a kau aku i ka
Makaula ma ka lele imua o ke kuahu.

A lohe ka Makaula i keia mea ma kahi kaawale aku, a ma ia po
iho, lawe aku la oia hookahi pumaia, ua wahiia i ke kapa me he
kupapau la, a hookomoia iloko o kahi i hoopaaia'i ua Makaula nei,
a hoi aku la a hui me kana mau kaikamahine, a hai aku la i keia mau
mea, a me kona pilikia ana.

A kokoke i ka la kauwila o ka Heiau, lawe ae la ka Makaula ia
Laieikawai, a me kona mau hoa pu maluna o na waa.

I ke kakahiaka nui hoi o ka la e kauwila ai ka Heiau, kiiia aku
la ke kanaka o ka Heiau, a i ke komo ana aku o na Luna o ke Alii,
aia hoi, ua paa i ka wahiia, laweia aku la a waiho maloko o ka Heiau.

A kokoke i ka hora e hauia'i ke kanaka ma ka lele, akoakoa ae
la na mea a pan, a me ke Alii pu; a hiki ke Alii iluna o ka anuu,
laweia mai la ua pumaia la i wahiia a ku^Jono malalo o ka lele.

I aku ke Alii i kona mau Luna, " E wehe i ke kapa o ke kupapau,
a kau aku iluna o ka lele i hoomakaukauia nona."

I ka wehe ana ae, aia he pumaia ko loko, aole ka Makaula ka mea
i manaoia. "He pumaia keia ! Auhea hoi ka Makaula," wahi a ke
Alii.

Nui loa iho la ka huhu o ke Alii i na Luna o ka Halepaahao, kahi
1 hoopaaia'i ka Makaula.

I keia manawa, hookolokoloia iho la kona mau Luna. Ia manawa
hoi e hookolokoloia ana na Luna o ke Alii, hiki mai la ua Makaula
nei me kana mau kaikamahine maluna o ke kaulua, a lana mawaho o
ka nuku o ka muliwai.

Ku mai la ka Makaula ma kekahi waa, a o na kaikuahine o Aiwohi-
kupua ma kekahi waa, a o Laieikawai hoi iluna o ka pola o na waa
kahi i ku mai ai, iloko hoi o kona puloulou Alii kapu.

Ia wa a lakou e ku la me Laieikawai, lulu ka makani, malu ka la,
kaikoo ke kai, pualena ka moana, hoi ka waikahe o na kahawai a paa
1 na kimiu wai, aole he puka wai i kai. A pau ia, lawe ka Makaula i
ka pa-u o Laieikawai a waiho iuka, ia wa, kui ka hekili, hiolo ka
Heiau, haihai ka lele.

268 UA\VAIIAJ< UOMANOK OF LAIEIKAWAI |kthann;;3

After all theyc signs liad bocii .lisphiyi'd. AiwoliiUiipiia and the
others saw Laieikawai standing ahovo the canoes under the symbol
of a taboo chief. 'I'hen the assembly shouted aloud, " O the beautiful
wonum ! () the beautiful wonum ! IIow stately she stands! "

Then the men ran in flocks from the land down to the sea beach;
one trampled on another in order to see.

Then the seer called out to Aiwohikupua. " Your keepers are not
guilty: not by their means was I freed from prison, but by my god,
who has saved me from many perils; and this is my lord.

" I spoke truly ; this is my daughter, my lord, whom I went to seek,
my preserver.'"

And when Aiwohikupua looked upon Laieikawai his heart trem-
bled, and he fell to the ground as if dead.

When the chief recovered he commanded his head man to bring
the seer and his daughter to fill the place of Poliahu and Hinaika-
malama.

The head man went and called out to the seer on the canoe and told
him the chief's word.

When the seer heard it he said to the head man, " Return and tell
the chief, my lord indeed, that my lordly daughter shall never be-
come his wife ; she is chief over all the islands."

The head man went away; the seer, too, went away with his
daughters, nor was he seen again after that at Wailua; they re-
turned and dwelt at Honopuwaialuia.

BKCKWITH] TEXT AND TBANSLATION 269

A pau keia man mea i ka hoikeia, i nana aku ka hana o Aiwohi-
kupiia, a me na mea e ae, e kii mai ana o Laieikawai maloko o ka
puloulou Alii kapn iluna o na waa. la manawa, kanikani pihe aku
la ka aha, " Ka wahine maikai — e! Ka wahine maikai — e! Kilakila
ia e ku mai la ! "

la manawa, naholo mai la ua kanaka a ku niauka o kahakai. hehi
kekahi nialuna o kekahi i ike lea aku lakou.

Ia manawa, kahea aku la ka Makaula ia Aiwohikupua, " Mai
hoahewa aku i kou mau Luna, aole wau na lakou i hookuu mai kahi
paa mai, na kuu akua i lawe mai ia'u mai kim pilikia mauwale ana,
a kuu Haku.

"He oiaio ka'u olelo ia oe, he kaikamahine ka'u, kuu Huku hoi
a'u i imi ai, ka mea nana keia mau iwi."

A no ka ike maopopo ana aku o Aiwohikupua ia Laieikawai, he
mea e hoi ka haalulu o kona puuwai, a waiho aku la i ka honua me
he mea make la.

A mama ae la ke Alii, kauoha ae la oia i kona Luna e lawe mai i
ka Makaula me na kaikamahine pu mai, i pani ma ka hakahaka o
Poliahu, a me Hinaikamalama.

Hele aku la ka Luna a kahea aku la i ka Makaula, iluna o na waa,
me ka hai aku i ka olelo a ke Alii.

A lohe ka Makaula i keia mea, hai aku la oia i kana olelo i ka
Luna, " E hoi oe a ke Alii, kuu Haku hoi, e olelo aku oe, aole e lilo
kuu kaikamahine Haku i wahine nana, aia he Alii aimoku, alaila,
lilo kuu kaikamahine."

Hoi aku la ka Luna, hoi aku la no hoi ka Makaula me kana mau
kaikamahine, aole nae i ike houia ma ia hope iho i Wailua, hoi aku
la lakou a noho i Honopuwaiakua.

CHAPTKK XXVII

In this chapter we will tell how Kahalaoinapuana went to get
Kaonohiokala, the Eyeball-of-the-Sun, the betrothed husband of
Laieikawai, and of her return.

After Kahalaonuipuana had laid her conuiiuiids uj)(>n her sisters
and made preparation for tiie journey,

At the rising of the sun Kahalaomapuana entered inside Kiha-
nuilulumoku and swam through the ocean and came to The Shining
Heavens; in four months and ten days they reached Kealohilani.

When they arrived they did not see Mokukelekahiki, the guard
who watches over Kaonohiokala's wealth, his chief counsellor in The
Shining Heavens; twice ten days they waited for Mokukelekahiki
to return from his gai-den patch.

Mokukelekahiki returned while the lizard was asleep inside the
house; the head alone filled that gi-eat house of Mokukelekahiki's,
the body and tail of the lizard were still in the sea.

A terrible sight to Mokukelekahiki to see that lizard ; he flew away
up to Nuumealani, the Raised Place in the Heavens; there was Kaeloi-
kamalama, the magician, who closes the door of the taboo house on
the borders of Tahiti, where Kaonohiokala was hidden.

Mokukelekahiki told Kaeloikamalama how he had seen the lizard.
Then Kaeloikamalama flew down with Mokukelekahiki from the
heights of Nuumealani, the land in the air.

As Mokukelekahiki and his companion approached the house where
the lizard was sleeping, then said Kihanuilulumoku to Kaha-
laomapuana, " Wlien those men get here who are flying toward us,
then I will throw you out and land you on Kaeloikamalama's neck,
and when he questions you, then tell him you are a child of theirs,
and when he asks what our journey is for, then tell him."

Not long after, Mokukelekahiki and Kaeloikamalama thundered
at the door of the house.

When the lizard looked, there stood Kaeloikamalama with the
digging spade called Kapahaelihonua, The Knife-that-cuts-the-
earth, twenty fathoms its length, four men to span it. Thought the
lizard, " A slaughterer this." There was Kaeloikamalama swinging
the digging spade in his fingers.
270

MOKUNA XXVII

Ma keia Mokuna, e kamailio kakou no ke kii ana o Kahalao-
Eiapuana ia Kaonohiokala i kane hoopalau na Laieikawai, a me kona
hoi ana mai.

A pan ke kauoha a Kahalaomapuana i kona mau kaikuaana. a
makaukau hoi kona hele ana.

Ma ka puka ana o ka la, komo ae la o Kahalaomapwana iloko o
Kihanuilulumoku, a an aku la ma ka moana a hiki i Kealohilani, eha
malama me ke anahulu, hiki keia iloko o Kealohilani.

Ia laua i hiki aku iii, aole laua i ike ia Mokukelekahiki ke kiai
nana e malama ko Kaonohiokala waiwai, kona Kuhina Nui hoi iloko

0 Kealohilani, elua anahulu ko laua kali ana, hoi mai o Mokukele-
kahiki mai ka mahina mai.

Hoi mai la o Mokukelekahiki, e moe ana keia moo iloko ka hale,

1 ke poo no piha o loko o ua hale nui nei o Mokukelekahiki, o ke kina
no a me ka huelo o ua moo nei, iloko no o ke kai.

He mea weliweli ia Mokukelekahiki ka ike ana i ua moo nei, lele
aku la oia a hiki iluna o Nuumealani, ilaila o Kaeloikamalama ke
kupua nui nana e pani ka puka o ka pea kapu o kukulu o Tahiti,
kahi i hunaia'i o Kaonohiokala.

Hai aku la o Mokukelekahiki ia Kaeloikamalama i kona ike ana
i ka moo. Ia manawa, lele aku la o Kaeloikamalama me Mokukele-
kahiki, mai luna mai o Nuumealani, he aina aia i ka lewa.

Ia hiki ana mai o Mokukelekahiki ma ma ka hale e moe nei ka moo.

Ia manawa, olelo aku la o Kihanuilulumoku (ka moo) ia Kahalao-
mapuana, " I hiki mai auanei keia mau kanaka e lele mai nei i o
kaua nei, alaila, e luai aku wau ia oe a kau ma ka a-i o Kaeloikama-
lama, a i ninau ae ia oe, alaila, hai aku oe, he kama oe na laua. a i
ninau mai i ka kaua hana i hiki mai ai, alaila, hai aku oe."

Aole i upuupu iho mahope iho o ka laua kamailio ana, halulu ana
o Mokukelekahiki laua me Kaeloikamalama ma ka puka o ka hale.

I nana aku ka hana o ua moo nei, e ku mai ana o Kaeloikamalama
me ka laau palau, o Kapahielihonua ka inoa. he iwakalua anana ka
loa, eha kanaka nana e apo puni. Manao iho la ka moo he luku
keia, aia nae e oniu ana o Kaeloikamalama i ka laau palau i ka
welau o kona lima.

272 HAWAIIAN KOMANCb: OF LAIWKAWAI lETH ANN m

Then Kihauuilulumokvi lifted his tail out of tlie water, the sea
swelled, the waves overwhelmed the cliffs from their foundations
as high waves sweep the coast in February; the spume of the sea
rose high, the sun was darkened, white sand was flung on the shore.

Then fear fell upon Kaeloikamalama and his companion, and
they started lo iiin away from before the face of the lizard.

Then Kihanuilulumoku threw out Kahalaomapuana, and she fell
upon Kacloiknmalama's neck."

Kaeloikamalama asked, "Whose child are you?"

Said Kahalaomapuana, " The child of Mokuekelekahiki, of Kaeloi-
kamalama, of the magicians who guard the taboo house on the bor-
ders of Tahiti." '==

The two asked, " On what journey, my child, do you come hither? "

Kahalaomaptiana answered, "A journey to seek one from the
heavens."

Again they asked, "To seek what one from the heavens? "

" Kaonohiokala," replied Kahalaomapuana, " the high taboo one
of Kaeloikamalama and Mokukelekahiki."

Again they asked, "Kaonohiokala found, what is he to do?"

Said Kahalaomapuana, "To be husband to the prince^ss of broad
Hawaii, to Laieikawai, our mistress."

Again they asked, "Who are you? "

She told them, " Kahalaomapuana, the youngest daughter of
Moanalihaikawaokele and Laukieleula." '^

AVhen Mokukelekahiki and Kaeloikamalama heard she was their
own child, then they released her from Kaeloikamalama's neck and
kissed their daughter.

For Mokukelekahild and Kaeloikamalama were brothers of Lau-
kieleula, Aiwohikupua's mother.

Said Kaeloikamalama, " We will show you the road, then you
shall ascend."

For ten days they journeyed before they reached the place to go
up; Kaeloikamalama called out, "O Lanalananuiaimakua ! Great
ancestral spider. Let down the road here for me to go up ! ! There
is trouble below ! ! ! "

Not long after. Great ancestral spider let down a spider-web
that made a network in the air.

Then Kaeloikamalama instructed her, saying, " Here is your way,
ascend to the top, and you will see a house standing alone in a
garden patch; there is Moanalihaikawaokele; the country is Kahaka-
ekaea.

"When you see an old man with long gray hair, that is Moana-
lihaikawaokele ; if he is sitting up, don't be hasty ; should he spy you
first, you will die, he will not listen to you, he will take you for
another.

iiEcKwiTHi TEXT AND TRANSLATION 273

la manawa, hapai mai la o Kihanuiluhimoku i kona huelo mailoko
ae o ka moana, pii ke kai iluna, me he poi ana a ka nalu i ke kumu
pali, me lie akuku nalu la i poi iloko o ka malama o Kauhia, pii
ke ehu o ke kai iluna, pouli ka la, ku ka punakea iuka.

Ma ia wa, kau mai la ka well ia Kaeloikamalama ma, hoomaka
laua e holo mai ke alo aku o ua moo nei.

Ia manawa, luai aku ana o Kihanuilulnmoku ia Kahalaomapuaiia,
kau ana iluna o ka a-i o Kaeloikamalama.

Ninau ae la o Kaeloikamalama, " Nawai ke kama o oe? "

I aku la o Kahalaomapuana, " Na Mokukelekahiki, na Kaeloi-
kamalama; na kupua nana e malama ka pea kapu o kukuhi o
Tahiti."

Ninau laua, " Heaha ka huakai a kuu kama i hiki mai ai?"

Hai aku la o Kahalaomapuana, " He huakai imi Lani."

Ninau hou laua, " Imi i ka Lani owai ? "

•' O Kaonohiokala," wahi a Kahalaomapuana, "' ka Lani kapu
a Kaeloikamalama laua o Mokukelekahiki."

Ninau hou no laua, "A loaa o Kaonohiokala, heaha ka hana? "

I aku la o Kahalaomapuana, "I kane na ke kaikamahine Alii
o Hawaiiakea, na Laieikawai, ke Haku o makou."

Ninau hou no laua "Owai oe?"

Hai aim la keia, " O Kahalaomapuana, ke kaikamahine muli a
Moanalihaikawaokele laua me Laukieleula."

A lohe o Kaeloikamalama laua me Mokukelekahiki, he mea e ko
laua aloha, ia manawa, kuu iho la mai ka a-i iho, honi aku la i ka
ihu o ke kaikamahine.

No ka mea, o Mokukelekahiki, a me Kaeloikamalama, he mau
kaikunane no Laukieleula ka makuahine o lakou me Aiwohikupua.

I aku la o Kaeloikamalala, " E hele kaua a loaa ke alanui, alalia,
pii aku oe."

Hele aku la laua hookahi anahulu, hiki i kahi e pii ai, kahea aku
la o Kaeloikamalama, " E ka Lanalananuiaimakua — e ! kuuia mai
ke alanui, i pii aku wa — u ! ! ua hewa o lalo ne — i ! ! ! "

Aole i upuupu iho, kuu mai ana o Lanalananuiaimakua i ka
punawelewele, hihi pea ka lewa.

Ia manawa, aoao aku la o Kaeloikamalama, " Eia ko alanui, i pii
auanei oe a hiki iluna, a i ike oe hookahi hale e ku ana iloko o ka
mahina, aia ilaila o Moanalihaikawaokele o Kahakaekaea ia aina.

" I nana aku auanei oe, ka elemakule e loloa ana ka lauoho, ua hina
ke poo, o Moanalihaikawaokele no ia. Ina e noho ana iluna, mai
wikiwiki aku oe, o ike e mai auanei kela ia oe, make e oe, aole e lohe
i kau oleic, kuhi auanei ia oe he mea e.
60604—18 35

274 HAWAIIAN ROMANCK t)F I,AIEIKAWAI Ibiii.ann ij

"Wait until he is asleep; should be turn liis face down he is not
asleep, but when j'ou see him with the face turned up, he is really
asleep; then approach not the windward, go to the leeward, and sit
upon his breast, holding tight to his beard, then call out:

" O MoaiiHllhalkuvvaokelo — O !

Hero mil I — your child,

Child of LaukieU'ula,

Child of MokukelekahiUi,

Child of Kaeloikiiiiialarna,

The brothers of my mother,

Mother, mother.

Of me and my older sisters

And my brother, Aiwohikupua,

Grant me the sight, the long sight, the liocp sight,

Release the one in the heavens,

My brother and lord.

Awake ! Arise !

"So you must call to him, ;ind if he questions you, then tell him
about your journey here.

"On the way up, if fine rain covers you, that is your mother's
doings; if cold comes, do not be afraid. Keep on up; and if you smell
a fragrance, that too is your mother's, it is her fragrance, then all
is well, you are almost to the top; keep on up, and if the sun's rays
pierce and the heat strikes you, do not fear when you feel the sun's
hot breath ; try to bear it and you will enter the shadow of the moon ;
then you will not die, j'ou have entered Kahakaekaea."

When they had finished talking, Kahalaomapuana climbed up, and
in the evening she was covered with fine rain ; this she thought was
her father's doings; at night until dawn she smelled the fragrance of
the klele plant; this she thought was her mother's art; from dawn
until the sun was high she was in the heat of the sun, she thought this
was her brother's doing.

Then she longed to reach the shadow of the moon, and at evening
she came into the shadow of the moon; she knew then that she had
entered the land called Kahakaekaea.

She saw the big house standing, it was then night. She ap-
proached to the leeward; lo! Moanalihaikawaokele was still awake;
she waited at a distance for him to go to sleep, as Kaeloikamalama
had instructed her. Still Moanalihaikawaokele did not sleep.

When at dawn she went, Moanalihaikawaokcle's face was turned
upwards, she knew he was asleep; she ran quickly and seized her
father's beard and called to him in the words taught her by Kaeloi-
kamalama, as shown above.

BECKWITH) TEXT AND TRANSLATION 275

" Kali akii oe a moe, e huli ana ke alo i lalo, aole i nioe, aka, L nana
aku oe, a i huli ke alo iluna, ua moe ka hoi, alaila, hele aku oe, mai
hele oe ma ka makani, hele oe ma ka lulu, a noho iluna o ka umauma,
paa oe a paa i ka umiumi, alaila, kahea iho oe:

'• E Moanalihaikawaokele — e !
Eia wau he kaiua nau.
He kama na Laukieleula,
He kama na Mokukelekahlki,
He kaina na Kaeloikamalania.
Na kaikunane o kuu makuahine :
Makuakane, makuakane Uoi,
O o'u me o'u kaikuaana,
Me kuu kaikunane o Aiwohikupua hoi.
Homai he ike, he ike nui, he ike loa,
Kuuia mai kuu Lani,
Kuu kaikunane Haku — e.
E ala ! E ala mai o — e ! ! "

" Pela auanei oe e hea iho ai, a ina e ninau mai kela ia oe, alaila,
hai aku oe i kau huakai i hele mai ai.

" I pii auanei oe, a i uhi ke awa, na ko makuakane ia hana, i hiki
mai ke anu ma ou la, mai maka'u oe. Alaile, pii no oe, a i honi oe i
ke ala, o ko makuahine no ia, nona ke ala, alaila, palekana, kokoke
06 e piika iluna, pii no oe, a i o mai auanei ka kukuna o ka la, a i
keehi ka wela ia oe mai maka'u oe, i ike auanei oe i ka oi o ka nohi o
ka la, alaila, hoomanawanui aku no oe a komo i ka malu o ka mahina,
alaila, pau ka make, o ko komo no ia iloko o Kahakaekaea."

A pau ka laua kamailio ana no keia mau mea ; pii aku la o Kahala-
omapuana, a ahiahi, paa oia i ke awa, manao ae la keia o ka ka
makuakane hana ia, mai ia po a wanaao, honi oia i ke ala o ke kiele,
manao ae la keia o ka maloiahine ia, mai ia wanaao a kiekie ka la,
loa a oia i ka wela o ka la, manao ae la oia, o ka hana keia a kona
kaikunane.

Ia manawa, ake aku la keia e komo i ka malu o ka mahina, a ma
ke ahiahi, hiki alai la oia i ka malu o ka mahina, manao ae la keia, ua
komo i ka aina i kapaia o Kahakaekaea.

Ike aku la oia i keia hale nui e ku ana, ua po iho la, hele aku la oia
ma ka lulu, aia no e ala mai ana o Moanalihaikawaokele, hoi mai la
oia a ma kahi kaawale, e kali ana o ka moe iho, e like me ke
kuhikuhi a Kaeloikamalama. Aoale nae i loaa ka hiamoe ia
Moanalihaikawaokele.

A ma ka wanaao, hele aku la keia, iluna ke alo o Moanalihaika-
waokele, manao ae la keia ua hiamoe, holokiki aku la keia a paa ma
ka umiumi o ka makuakane, kahea iho la e like me ke aoao ana a
Kaeloikamalama i hoikeia maluna.

276 HAWAIIAN HOMANCK OK LAIKIKAWAI lEiH Ann. u

MoaiiiilihiiilcuwiioUek' awoke; his beard, the phvce where his
strength lay, was held last; he struggled to free liiinself; Kahala-
oiiiapuana held the beard tight; he kept on twisting here and there
ujilil liis breath was exhausted.

He asked, "Whose chihl are you?"

Said she, "Yours."

Again he asked, "Mine by whoniT*

She answered, "Yours by Laukicleula."

Again he asked, "Who arc }'<>u?"

"It is Kahahioniapuana."

Said the father, "Let go my beard; you are indeed my child."'

She let go, and the father arose and set her upon his lap and wailed,
and when he had ended wailing, the father asked, " On what journey
do you come hither?"

"A journey to seek one from the heavens," answered Kahalao-
mapuana.

"To seek what one from the heavens?"

"Kaonohiokala," the girl answered.

"The high one found, what is he to do?"

Said Kahalaomapuana, "I have come to get my brother and lord
to be the husband to the princess of broad Hawaii, to Laieikawai,
our royal friend, the one who protects us."

She related all that her brother had done, and their friend.

Said Moanalihaikawaokele, "The consent is not mine to give, your
mother is the only one to grant it, the one who has charge of the
thief; she lives there in the taboo place prohibited to me. When
your mother is unclean, she returns to me, and when her days of
uncleanness are over, then she leaves me, she goes back to the chief.

"Therefore, wait until the time comes when your mother returns,
then tell her on Avhat journey you have come hither."

They waited seven days; it was Laukieleula's time of uncleanness.

Said Moanalihaikawaokele, "It is almo.st time for your mother to
come, so to-night, get to the taboo house first and sleep there; in
the early morning when she comes, you will be sleeping in the house ;
there is no place for her to go to get away from you, because she is
unclean. If she questions you, tell her exactly what you have told
me."

That night Moanalihaikawaokele sent Kahalaomapuana into the
house set apart for women.

BECKwiTH) TEXT AND TRANSLATION 277

Ala ae la o Moanalihaikawaokele, ua paa kahi e ikaika ai, o ka
umiumi, kupaka ae la aole e hiki, ua paa loa ka umiumi ia Kahalao-
mapuana, o i noke i ke kupaka i o ianei, a pau ke alio o Moanalihaika-
waokele.

Ninau ae la, " Nawai ke kama o oe?"

I aku la keia, " Nau no."

Ninau hou kela, " Na'u me wai?"

Hai aku keia, " Nau no me Laukieleula."

Ninau hou kela, " Owai oe?"

" O Kahalaomapuana."

I ae la ka makuakane, " Kuuia ae kuu umiumi, he kama io oe na'u."

Kuu ae la keia, ala ae la ka makuakane, a hoonoho iho la iluna o
ka uha, uwe iho la, a pau ka uwe ana, ninau iho ka makuakane,
" Heaha kau huakai i hiki mai ai?"

" He huakai imi Lani," wahi a Kahalaomapuana.

" Imi owai ka Lani e imi ai?"

" O Kaonohiokala," wahi a ke kaikamahine.

" A loaa ka Lani, heaha ka hana?"

I aku la o Kahalaomapuana, " I kii mai nei au i kuu kaikunane
Haku, i kane na ke kaikamahine Alii o Hawaiiakea, na Laieikawai,
ke aikane Alii a makou, ko makou mea nana i malama."

Hai aku la oia i na mea a pau i hanaia e ko lakou kaikunane. a me
ka lakou aikane.

I mai la o Moanalihaikawaokele, "Aole na'u e ae aku, na ko
makuahine wale no e ae aku, ka mea nana ke Alii, aia ke noho la
i kahi kapu, kahi hiki ole ia'u ke hele aku, aia hanawai ko makua-
hine, alalia, hoi mai i o'u nei, a pau na la haumia o ko makuahine,
alalia, pau ka ike ana me a'u, hoi no me ke Alii.

" Nolaila, e kali oe, a hiki i na la mai o ko makuahina, i hoi mai
kela, alalia, hai aku oe i kau huakai i hiki mai ai ianei."

Kakali iho la laua ehiku la, maopopo iho la na la e hanawai ai o
Laukieleula.

I aku la o Moanalihaikawaokele ia Kahalaomapuana, " Ua kokoke
mai ka la e mai ai ko makuahine, nolaila, ma keia po, e hele mua oe
ma ka Halepea, malaila oe e moe ai, i hiki mai kela i kakahiaka, e
moe aku ana oe i ka hale, aole ona wahi e hele e aku ai, no ka mea,
ua haumia, ina e ninau ia oe, hai pololei aku no oe e like me kau
olelo ia'u."

Ma ia po iho, hoouna aku la o Moanalihaikawaokele, ia Kahalao-
mapuana iloko o ka Halepea.

CIIAPTEE XXVIII

Ver^V early in tlie luorniiig came Laukieleula; when she saw some-
one sleeping there, she could not go away because she was unclean
and that house was the only one open to her. " Who are you, lawless
one, mischief-maker, who have entered my taboo house, the place
prohibited to any other? " So spoke the mistress of the house.

Said the stranger, " I am Kahalaonuipuana, the last fruit of your
womb."

Said the mother, "Alas! my ruler, return to your father. I can
not see you, for my days of uncleanness have come; when they are
ended, we will visit together a little, then go."

So Kahalaomapuana went back to Moanalihaikawaokele; the
father asked, " How was it? "

The daughter said, " She told me to return to you until her days of
uncleanness were ended, then she would come to see me."

Three days the two stayed there; close to the time when Laukie-
leula's uncleanness would end, Moanalihaikawaokele said to his
daughter, "Come! for your mother's days are almost ended; to-
morrow, early in the morning before daylight, go and sit by the
water hole where she washes herself; do not show yourself, and
when she jumps into the pool and dives under the water, then run
and bring hither her skirt and her polluted clothes; when she has
bathed and returns for the clothes, they will be gone; then she will
think that I have taken them; when she comes to the house, then
you can get what you wish.

" If you two weep and cease weeping and she asks you if I have
taken her clothes, then tell her you have them, and she will be
ashamed and shrink from you because she has defiled you ; then she
will have nothing great enough to recompense you for your defile-
ment, only one thing will be great enough, to get you the high one;
then when she asks you what you desire, tell her; then you shall see
your brother; we shall both see him, for I see him only once a year;
he peeps out and disappears."

At the time the father had said, the daughter arose very early in
the morning before daylight, and went as her father had directed.

When she arrived, she hid close to the water hole; not long after,
the mother came, took off her polluted clothes and sprang into the
water.

278

MOKUNA XXVIII

Ma ke kakahiaka nui, hiki ana o Laukieleula, i nana mai ka hana
e moe ana keia mea, aole nae e hiki i ua o Laukieleula ke hookaawale
ia ia, no ka mea, ua haumia, o kela hale wale no kahi i aeia nona,
" Owai oe e keia kupu, e keia kalohe, nana i komo kuu wahi kapu,
kahi hiki ole i na mea e ae ke komo ma keia wahi ?" Pela aku ka mea
hale.

Hai aku ka malihini, " O Kahalaomapuana au, ka hua hope loa
a kou opu."

I aku ka makuahine, "Auwe ! e kuu Haku, e hoi oe me ko makua-
kaue, aole e hiki ia'u e ike ia oe, no ka mea, ua hiki mai kuu mau la
haumia, aia a pau kuu haumia ana, e launa no kaua no ka manawa
pokole a hele aku."

A no keia mea, hoi aku la o Kahalaomapuana me Moanalihai-
kawaokele, ninau mai la ka makuakane, " Pehea mai la?"

I aku ke kaikamahine, " Olelo mai nei ia'u e hoi mai me oe, a pau
ka manawa haumia, alalia hele mai e ike ia'u."

Noho iho la laua ekolu la, kokoke i ka wa e pau ai ka haumia o
Laukieleula, olelo aku o Moanalihaikawaokele i ke kaikamahine, " O
hele, no ka mea, ua kokoke mai ka wa mau o ko makuahine, hele no oe
i kakahiaka nui poeleele o ka la apopo, a noho ma ka luawai, kahi ana
e hoomaemae ai ia ia, mai hoike oe, aia a lele kela iloko o ke kiowai, a i
luu ilalo o ka wai, alalia, holo aku oe a lawe mai i ka pa-u, a me ke
kapa ona i haumia i kona mai, i auau kela a hoi mai ma kapa, aole
ke kapa, alalia manao mai ua kii aku au, i hoi mai ai kela i ka hale
nei, alalia ki kou makemake.

"Ina i uwe olua a i pau ka uwe ana, a i ninau mai ia'u i ke kapa
ona au i lawe mai ai, alalia, hai aku oe, aia ia oe ; a e hilahila kela
me ka menemene ia oe i ko haumia ana, oia hoi, aole ana mea nui e
ae e uku mai ai no kou haumia i kona kapa i hoohaumiaia i kona
mai, hookahi wale no mea nui ana o ka Lani au i kii mai nei, aia a
ninau kela i kou makemake, alalia, hai aku oe, o ko ike ka hoi ia i ko
kaikunane, ike pu me a'u, no ka mea, hookahi wale no a'u ike ana i
ka makahiki hookahi, he kiei mai ka, o ka nalo aku la no ia."

A hiki i ka manawa a ka makuakane i olelo ai, aia ae la ke
kaikamahine i kakahiaka nui poeleele, a hele aku la e like me ke
kauoha a kona makuakane.

Ia ia i hiki aku ai, pee iho la ma kahi kokoke i ke koiwai, aole i
upuupu iho, hiki ana ka makuahine, a wehe i ke kapa i hoohaumiaia,
a lele aku la iloko o ka wai.

'iJaU HAWAIIAN KOMANCK l)F I^VIKIKAWAI lUTHANN.n

Tln'n the girl took the things as directed and returned to her father.

8iie had not been there h)ng; the niothei- came in a rage; Moana-
lihaikawaokeU' absented iiiniself and oidy the daughter remained in
the house.

" O Moanalihaikawaokele, give me back iny polluted clothes, h^t
me take them to wash in tlie water." No answer; three times she
called, not once an answer; siie peeped into the house where Kahala-
omapuana lay sleeping, her head (covered with a clean piece of tapa.

She called, " O Moanalihaikawaokele, give me back my polluted
skirt; let me take it to wash in the water."

Then Kahalaomapuana started up as if she had been asleep and
said to her mother, "My mother and ruler, he has gone; only I
am in the house; that polluted skirt of yours, here it is."

"Alas ! my ruler. I shrink with fear of evil for you, because you
have guarded my skirt that was polluted ; what recompense is there
for the evil I fear for you, my ruler? "

She embraced the girl and wailed out the words in the line above.

When she had ceased wailing, the mother asked, " On what journey
do you come hither to us ? "

"I come to get my older brother for a husband for our friend,
the princess of the great broad land of Hawaii, Laieikawai, our
protector when we were lovelessly deserted by our older brother;
therefore we are ashamed; we have no way to repay the princess
for her protection; and for this reason permit me and my princely
brother to go down below and bring Laieikawai up here." These
were Kahalaomapuana's words to her mother.

The mother said, " I grant it in recompense for your guarding my
polluted garment.

" If anyone else had come to get him, I would not have consented ;
since you come in person, I will not keep him back.

"Indeed, your brother has said that you are the one he loves
best and thinks the most of; so let us go up and see your brother.

" Now you wait here ; let me call the bird guardian of you two,
•who will bear us to the taboo house at the borders of Tahiti."

BECKWITH] TEXT AND TRANSLATION 281

la manawa, lawe ae la ke kaikamahine i ka mea i kaiiohaia ia ia,
a hoi aku la me ka makuakane.

Aole keia i liiUiu iho, haliilu ana ka makualiine, ua hookaawale
mua ae o Moanalihaikawaokele ia ia ma ke kaawale, o ke kaikamahine
wale no ko ka hale.

" E Moanalihaikawaokele, o kuu kapa i haumia, homai, e lawe ae
au e hoomaemae i ka wai." Aole nae he ekemu mai, ekolu ana kahea
ana, aole nae he ekemuia mai, kiei aku la keia iloko o ka hale, e nioe
ana o Kahalaomapuana, ua pulou iho i ke kapa i hoohaumia ole ia.

Kahea iho la, " E Moanalihaikawaokele, homai kuu kapa i haumia
i kuu mai, e lawe ae au e hoomaemae i ka wai."

Ia manawa, puoho ae la o Kahalaomapuana, me he mea la ua
hiamoe, me ka i aku i ka makuahine, " E kuu Haku makuahine, ua
hele aku nei keia, owau wale no ko ka hale nei, a o ko kapa nae i
haumia i ko mai, eia la."

"Auwe ! e kuu Haku, he nui kuu menemene ia oe i kou malama ana
i ke kapa i haumia ia'u, a heaha la auanei ka uku o kuu menemene
ia oe e kuu Haku ? "

Apo aku la ia i ke kaikamahine, a uwe aku la i ka mea i oleloia ma
ka pauku maluna ae nei.

A pau ka uwe ana, ninau iho ka makuahine, " Heaha kau huakai i
hiki mai ai i o maua nei ? "

"I kii mai nei au i kuu kaikunane i kane na ke aikane a makou,
ke Alii wahine o Hawaii-nui-akea, o Laieikawai, ka mea nana i
malama ia makou iloko o ko makou haaleleia'na e ko makou kai-
kunane aloha ole, nolaila, ua hilahila makou, aola a makou uku e
uku aku ai no ka malama ana a ke Alii ia makou; a no ia mea, e
ae mai oe e iho ae au me kuu kaikunane Lani ilalo, a lawe mai ia
Laieikawai iluna nei." O ka Kahalaomapuana olelo keia imua o
kona makuahine.

I mai la ka makuahine, "Ke ae aku nei au, no ka mea, aole o'u
uku no kou malama ana i kuu kapa i haumia ia'u.

" Ina no la hoi he mea e ka mea nana i kii mai nei, ina no la hoi
aole wau e ae aku ; o ko kii paka ana mai nei, aole au e aua aku.

" Oia hoi, ua olelo no ko kaikunane o oe hookahi no kana mea i
oi aku ke aloha, a me ka manao nui ; a nolaila, e pii kaua e ike i ko
kaikunane.

"Nolaila, e kali oe pela, e hea ae au i ke kahu mianu o olua, a
nana kaua e lawe aku a komo i ka pea kapu o kukulu o Tahiti."
60604—18 36

282 HAWAIIAN ROMANCE OF LAIEIKAWAI Ieth.ann.3»

Then tlio iiiolluT cullod:

O Hiilulu at the lid^e of the light,

The bird who covers the sun,

The heat returns to Kealohllaiii.

The bird who stops up the rain,

The streiini-heads are dry of iS'uuiiieiihuil.

The bird who holds back the clouds above,

The painted clouds wove across the ocean.

The Islands are flooded,

Kahakaekaea trembles,

The heavens flood not the earth.

O the lawless ones, the mischief makers !

O Mokukelekahlki !

O Kaelolkamalama !

The lawless ones who close the taboo bouse at the borders of Tahiti,

Here Is one from the heavens, a child of yours.

Come and receive her, take her above to Awakea, the noonday.

Then that bird '' drooped its wings down and its body remained
aloft, then Laukieleula and Kahalaomapuana rested upon the bird's
wings and it flew and came to Awakea, the Noonday, the one who
opens tlie door of the sun where Kaonohiokala lived.

At tlie time they arrived, the entrance to the chief's house was
blocked by thunderclouds.

Then Laukieleula ordered Noonday, " Open the way to the chief's
place!"

Then Noonday put forth her heat and the clouds melted before
her; lo! the chief appeared sleeping right in the eye of the sun in
the fire of its intensest heat, so he was named after this custom
The Eye of the Sun.

Then Laukieleula seized hold of one of the sun's rays and held it.
Then the chief awoke.

"^Mien Kohalaomapuana looked upon her lirother his eyes were
like lightning and his skin all over his body was like the heat of the
furnace where iron is melted.

Laukieleula cried out, " O my heavenly one, here is your sister,
Kahalaomapuana, the one j'ou love best, here she is come to seek you."

When Kaonohiokala heard he awoke from sleep and signed with
his eyes to Laukieleula to call the guards of the shade. She called :

O big bright moon,

O moving cloud of Kaialea,

Guards of the shadows, present yourselves before the chief.

Then the guards of the shade came and stood before the chief. Lo !
the heat of the sun left the chief.

When the shadows came over the place where the chief lay, then
he called his sister, and went to her, and wept over her, for his heart
fainted with love for his youngest sister, and long had been the days
of fheir separation.

BECK WITH] TEXT AND TEANSLATION 283

la manawa, hea aku la ka makuahine,

" E Haluluikekihiokainalama— e,
Ka mauu nana e pani ka la,
Hoi ka wela I Kealohilaui,
Ka manu nana e alai ka ua,
Maloo na kumuwai o Nuumealani.
Ka manu nana i kaohi na ao luua,
Nee na opua i ka moana,
Huliamahi na moku,
Naueue Kahakaekaea,
Palikaulu ole ka lani,
O na kupii, na eu,
O Mokukelekahiki,
O Kaeloikamalama,

Na kupu nana e pani ka pea kapu o kukulu o Tahiti,
Eia la he Lani hou he kana nau,
Kiiia mai, lawe aku 1 luna i o Awakea."

la wa, kuu iho la ua manu nei i na eheu i lalo,' a o ke kino aia no i
luna. Ma ia wa, kau aku la o Laukieleula me Kahalaomapuana i
luna o ka eheu o ua manu nei, o ka lele aku la no ia a hiki i o Awakea,
ka mea nana e wehe ke pani o ka la, kahi i noho ai o Kaonohiokala.

Ia manawa a laua i hiki aku ai, ua paniia aku la ko ke Alii wahi
e na ao hekili.

Alalia, kena ae la o Laukieleula ia Awakea, " Weheia mai ke pani
0 kahi o ke Alii."

Ia manawa, ke ae la o Awakea me kona wela nui, a auhee aku la na
ao hekili imua ona. Aia hoi ikeia aku la ke Alii e moe mai ana i
ka onohi pono o ka la, i ka puokooko hoi o ka wela loa, nolaila i
kapaia'i ka inoa o ke Alii, mamuli oia ano (Kaonohiokala).

Ia manawa, lalau iho la o Laukieleula i kekahi kukuna o ka la
a kaohi iho la. Ia manawa, aia mai la ke Alii.

Ia Kahalaomapuana i ike aku ai i kona kaikunane, ua like na maka
me ka uwila, a o kona ili a me kona kino a puni, ua like me ka okooko
o ke kapuahi hooheehee hao.

Kahea aku la o Laukieleula, "E kuu Lani, eia ko kuahine o Kahala-
omapuana, ka mea au e aloha nui nei, eia la ua imi mai nei ia kaua."

A lohe o Kaonohiokala, aia mai la mai kona hiamoe ana, alawa
ae la kela ia Laukieleula, e hea aku i na kiai o ka malu. Kahea ae la.

" E ka Mahinanuilvonane,
E Kaohukolokaialea,
Na kiai o ka malumalu, kulia imua o ke Alii."

Ia manawa, hele mai la na kiai o ka malu a ku iho la imua o ke
Alii. Aia hoi, ua holo ka wela o ka la mai ke Alii aku.

A loaa ka malumalu imua o ko ke Alii wahi moe, alalia, kahea
mai la i ke kaikuahine, a hele aku la a uwe iho la, no ka mea, ua
maeele kona puuwai i ke aloha no kona kaikuahine opiopio. A he
nui no hoi na la o kc kaawale ana.

284 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietm ann.33

"When their wailing was ended he asked, "Whose child are you? "

Said the sister, " Mokukelekahiki's, Kaeloikaniidanurs, Moanalihai-
kawaokele's through Laukii'louhi."

Again the brotiier asked, " What is your journey I'or? "

Then she tohl him the same thing she had tohl tiie mother.

When the chief heard these things, he turned to their motlier and
asked, " Laukieleula, do you consent to my going to get the one
whom she speaks of for my wife ? "

" I have already given you, as she requested nie; if anyone else had
brought her to get you, if she had not come to us two, she might have
stayed below; grant your little sister's re()uest, for you first opened
the pathway, she closed it; no one came before, none after her."
Thus the mother.

After this answer Kaonohiokala asked further about her sisters
and her brother.

Then said Kahalaoniapuana, "My brother has not done right; he
has opposed our living with this woman whom I am come to get j-ou
for. When he first went to woo this woman he came back again after
us ; we went with him and came to the woman's house, the princess of
whom I speak. That night we went to the uplands; in the midst
of the forest there she dwelt with her grandmother. We stood out-
side and looked at the workmanship of Laieikawai's house, inwrought
with the yellow feathers of the oo bird.

" Mailehaiwale went to woo her, gained nothing, the woman re-
fused; Mailekaluhea went, gained nothing at all; Mailelaulii went,
gained nothing at all; Mailepakaha went, gained nothing at all; she
refused them all; I remained, I never went to woo her; he went away
in a rage leaving us in the jungle.

"When he left us, we followed; our brother's rage waxed as if we
had denied his wish.

"Then it was we returned to where he left us, and the princess
protected us, until I left to come hither ; that is how we live."

When Kaonohiokala heard this story, he was angry. Then he
said to Kahalaoniapuana, " Return to your sisters and to your friend,
the princess; my wife she shall be; wait, and when the rain falls
and floods the land, I am still here.

"Wlien the ocean billows swell and the surf throws white sand
on the shore, I am still hei-e; when the wind whips the air and for
ten days lies calm, when thunder peals without rain, then I am at
Kahakaekaea.

"When the dry thunder peals again, then ceases, I have left the
taboo house at the borders of Tahiti. I am at Kealohilani, my
divine body is laid aside, only the nature of a taboo chief remains,
and I am become a human being like you.

BECKwiTH] TEXT AND TRANSLATION 285

A pau ka uwe ana, ninau iho la, " Nawai ke kama o oe?"

Pane aku ke kaikuahine, " Na Mokukelekahiki, na Kaeloika-
malama, na Moanalihaikawaokele laua o Laukieleula."

Ninau hoii mai la ke kaikunane, "Heaha ka huakai?"

Alalia, hai a\u la kela e like me kana olelo i ka makuahine.

A lohe ke Alii i keia man olelo, haliu aku la oia i ko laua maku-
ahine, me ka ninau aku, " Laukieleula, ua ae anei oe ia'u e kii i ka
mea a ianei e olelo mai nei i wahine na'u?"

"Ua haawi mua wau ia oe ua lilo, e like me kana noi ia'u; ina o
kekahi o lakou kai kii mai nei, ina aole e hiki mai i o kaua nei, i lalo
aku la no, hoi; aeia aku ka olelo a kou pokii, no ka mea, nau i wehe
mlia ke alanui, a na ko kaikuahine i pani mai, aohe he mea mamua
ou, a aohe no hoi he mea mahope iho," pela aku ka makuahine.

A pau keia mau olelo, ninau hou mai la o Kaonohiokala ia
Kahalaomapuana no kona mau kaikuaana a me kona kaikunane.

Alalia hai aku la o Kahalaomapuana, "Aole he pono o ko makou
kaikunane, ua kue ko makou noho ana, o keia wahine no a'u i kii mai
nei ia oe. I ka huakai mua ana i kii ai i ua wahine nei ; hoi hou ae ia
makou, hele no makou a hiki i kahi o ua wahine nei, ke Alii wahine
a'u e olelo nei. I ka po, hiki makou i uka, iloko o ka ululaau oia wale
no a me kona kupunawahine ko ia wahi. Ku makou mawaho, i nana
aku ka hana i ka hale o ua o Laieikawai, ua uhiia mai i ka hulu
melemele o ka Oo.

" Kii o Mailehaiwale, aole i loaa, hoole no ua wahine nei, kii aku
o Mailekaluhea, aole no i loaa, Idi aku o Mailelaulii, aole no i loaa,
kii aku o Mailepakaha, aole no i loaa, i ka hoole wale no a pau lakou,
koe owau, aole hoi wau i kii, o ka huhu iho la no ia ia makou haalele
i ka nahelehele.

"A haalele kela ia makou, ukali aku makou mahope, pakela loa no
ko makou kaikunane i ka huhu, me he mea la na makou i hoole kona
makemake.

" Nolaila la, hoi hou makou a kahi i haalele mua ia ai, na ua
kaikamahine Alii la i malama ia makou, a haalele wale aku la
wau, hele mai nei, oia iho la ko makou noho ana."

A lohe 0 Kaonohiokala i keia mau olelo, he mea e ka huhu. Ia
manawa, olelo aku la oia ia Kahalaomapuana, " E hoi oe me ou
kaikuaana a me ke aikane Alii a oukou, kuu wahine hoi, kali mai
oukou, i nee ka ua ma keia hope iho, a i lanipili, eia no wau i anei.

" I kaikoo auanei ka moana, a i ku ka punakea i uka, eia no wau
i anei. Ina e paka makani a hookahi anahulu malie, i kui paloo ka
hekili, aia wau i Kahakae kaea.

"Kui paloo hou auanei ka hekili ekolu pohaku, ua hala ia'u ka
pea kapu o kukulu o Tahiti, aia wau i Kealohilani, ua pau kuu kino
kapu Akua alalia o kuu kapu Alii koe, alalia noho kanaka aku wau
ma ko kakou ano.

286 HAWAIIAN ROMANCE OF I.AIEIKAWAI 1etii.ann.33

"AftiT this, lu'arkcii, iiiul when the thmi(K'r mils, the rain pours
down, the ocean swells, the laiul is Hooded, tiie lightning flashes, a
mist overhangs, a rainbow arches, a colored cloud rises on the ocean,
for one month bad weather closes down," when the storm clears,
there I am behind the mountain in the shadow of the dawn.

" AVait here and at daybreak, M'hen I leave the summit of the
mountain, then you shall see me sitting within the sun in the center
of its ring of light, encircled by the rainbow of a chief.

" Still we shall not yet meet; our meeting shall be in the dusk of
evening, when the moon rises on the night of full moon ; then I will
meet my wife.

" After our marriage, then I will bring destruction over the earth
upon those who have done you wrong.

"Therefore, take a sign for Laieikawai, a rainbow; thus shall I
know my wife."

These words ended, she returned by the same way that she had
climbed up, and within one month found Kihanuilulumoku and
told all briefly, "We are all right; we have prospered."

She entered into Kihanuilulumoku and swam over the ocean; as
many days as they were in going, so many were they in returning.

They came to Olaa. Laieikawai and her companions were gone;
the lizard smelled all about Hawaii; nothing. They went to Maui;
the lizard smelled about; not a trace.

He sniffed about Kahoolawe, Lanai, Molokai. Just the same.
They came to Kauai ; the lizard sniifed about the coast, found noth-
ing; sniffed inland; there they were, living at Honopuwaiakua, and
Kihanuilulumoku threw forth Kahalaomapuana.

The princess and her sisters saw her and rejoiced, but a stranger
to the seer was this younger sister, and he was terrified at sight of
the lizard; but because he was a prophet, he stilled his fear.

Eleven months, ten days, and four days over it was since Kahala-
omapuana left Laieikawai and her companions until their return
from The-shining-heavens.

BECK WITH] TEXT AND TRANSLATION 287

"Ma ia hope iho, hoololie mai oukoii a i hiii ka liekili, ua ka iia,
kaikoo ka moana, he waikahe ma ka aina, olapa ka uwila, iihi ka noe,
pio ke anuenue, ku ka piinohu i ka moana, hokahi mahima e poi ai
ka ino a mao ae, aia wau ma ke kua o na manna i ka wa molehulehu
o ke kakahiaka.

"Kali mai oukou a i puka akii Iia hi, a haalele iho i ka piko o na
mauna ; ia manawa, e ike ae ai oukou ia\i e noho ana wau iloko o ka
la, iwaena o ka LuakaLai, i hoopuniia i na onohi Alii.

"Aole nae kakou e halawai ia manawa ; aia ko kakou halawai i
ka ehu ahiahi; ma ka puka ana mai o ka mahina i ka po i o Ma-
healani, alalia e hui ai au me kuu wahine.

"Aia a hoao maua, alaila, e hoomaka wau i ka luku maluna o ka
aina no ka poe i hana ino mai ia oukou.

" Nolaila, e lawe aku oe i ka hoailona o Laieikawai, he anuenue
o kuu wahine ia.''

A pau keia man mea, hoi iho la oia ma ke aia ana i pii aku ai,
hookahi malama, a halawai iho la me Kihanuilulumoku, hai aku la i
ka hua olelo, " Ua pono kaua, ua waiwai no hoi."

Komo ae la oia iloko o Kihanuilulumoku, au aku la ma ka
moana, e like me na la o ka hele ana aku, pela no ka loihi o ka
hoi ana mai.

Hiki laua i Olaa, aole a Laieikawai ma, hanu ae la ua moo nei
a puni o Hawaii, aole. Hiki laua i Maui, hanu ae la ka moo, aole no.

Hanu aku la ia Kahoolawe, Lanai, a me Molokai, oia ole like no.
Hiki laua i Kauai, hanu ae la a puni aole i loaa, hanu ae la i na
mauna, aia hoi, e noho ana i Honopuuwaiakua, luai aku la ua o
Kihanuilulumoku ia Kahalaomapuana.

Ike mai la ke Alii a me kona mau kaikuaana, he mea e ka olioli.
Aka, he mea malihini nae i ka Makaula keia kaikamahine opiopio,
a he mea weliweli no hoi i ua Makaula nei ka ike ana i ka moo,
aka, ma kona ano Makaula, ua hoopauia kona maka'u.

He umikumamakahi malama, me ke anahulu, me eha la keu, oia
ka loihi o ke kaawale ana o Kahalaomapuana mai ka la i haalele ai ia,
Laieikawai ma, a hiki i ko laua hoi ana mai mai Kealohilani mai.

CHAPTER XXIX

When Kaliiilaomapiiana returned from Kealohihuii, from her jour-
ney in search of a chief, she rehited the story of her trip, of its wind-
ings and twistings, and all the things she had seen while she was
away.

When she recited the charge given her by Kaonohiokala, Laieika-
wai said to her companions, " O comrades, as Kahalaomapuana tells
me the message of your brother and my husband, a strange forebod-
ing weighs upon me, and I am amazed ; I supposed him to be a man,
a mighty god that ! When I think of seeing him, however I may de-
sire it, I am ready to die with fear before he has even come to us."

Her companions answered, " He is no god ; he is a man like us, yet
in his nature and appearance godlike. He was the firstborn of us;
he was greatly beloved by our parents; to him was given superhuman
powers which we have not, except Kahalaomapuana; only they two
were given this power; his taboo rank still remains; therefore, do
not fear; when he comes, you will see he is only a man like us."

Now, before Kahalaomapuana's return from Kealohilani, the seer
foresaw what was to take place, one month before her return. Then
the seer prophesied, in these words : " A blessing descends upon us
from the heavens w^hen the nigjits of full moon come.

" When we hear the thunder peal in dry weather and in wet, then
we shall see over the earth rain and lightning, billows swell on the
ocean, freshets on the land, land and sea covered thick with fog,
fine mist and rain, and the beating of the ocean rain.

" When this passes, on the day of full moon, in the dusk of the
early morning, at the time when the sun's rays strike the mountain
tops, then the earth shall behold a youth sitting within the eye of the
sun, one like the taboo child of my god. Afterwards the earth shall
behold a great destruction and shall see all the haughty snatched
away out of the land ; then we shall be blessed, and our seed."

When his daughters heard the seer's prophecy, they wondered
within themselves that he should prophesy at this distance, without
knowing anything about their sister's mission for which they waited.

As a prophet it was his privilege to proclaim about Kauai those
things which he saw would come to pass.

MOKUNA XXIX

la Kahalaomapuana i hoi mai ai mai kana huakai imi Alii, mai
Kealohilani mai, hai aku la oia i ka moolelo o ko laua hele ana, a
me iia bihia he nue, a me na lauwili ana, a me na mea a pan ana i
ike ai iloko o kona manawa hele.

Iloko nae o kana manawa e olelo nei no ka oleic kauoha a Kaono-
hiokala, i mai la o Laieikawai i kona mau hoa, " E na hoa, ia Kaha-
laomapuana, e olelo nei no Kaonohiokala ke kaikunane o kakou,
kuu kane hoi, ke kau e mai nei ia'u ka halia o ka maka'u, a me ka
weliweli, ke kuhi nei au he kanaka, he Akua nui loa ka ! lahona
paha a ike aku, o kuu make no paha ia, no ka mea, ke maka'u honua
e mai nei no i kona manawa aole me kakou."

I aku la kona mau hoa, "Aole ia he Akua, he kanaka no e like me
kakou, o kona ano nae, a me kona helehelena, he ano Akua. A no
kona hanau mua ana, lilo ai oia i hiwahiwa na na makua o kakou,
ma ona la i haawiia'i ka mana nui hiki ole ia makou,- a o Kaha-
laomapuana nei, alua wale no mea i haawiia'i ka mana, koe aku nae
ke kapu no ko kakou kaikunane, nolaila, mai maka'u oe; aia no
hoi paha a hiki mai la, ike aku no hoi paha oe la, he kanaka no e
like me kakou."

'Mamua aku nae o ko Kahalaomapuana hoi ana mai Kealohilani
mai, ua ike mua aku ka Makaula hookahi malama mamua'ku o ko
laua hoi ana mai. Nolaila, wanana mua ka Makaula me ka olelo iho,
" E loaa ana ka pomaikai ia kakou mai ka lewa mai, aia a hiki aku
i na po mahina konane e hiki mai ai.

" Aia a lohe aku kakou i ka hekili kui pamaloo, a me ka hekili
iloko o ke kuaua, ia manawa e ike ai ko ka aina nei, he ua me ka
uwila, he kaikoo ma ka moana, he waikahe ma ka aina, uhi paaia ka
aina, a me ka moana a puni e ka noe, ke awa, ka ohu, a me ke kualau.

" A hala ae ia, a i ka la o Mahealani, ma ka ehu kakahiaka, i ka
manawa e keehi iho ai na kukuna o ka la i ka piko o na niauna, ia
manawa e ike aku ai ko ka aina, he Kamakahi ke noho mai ana iloko
o ka onohi o ka la, he mea like me ke keiki kapu a kuu Akua. E ike
auanei ka aina i ka luku nui ma ia hope iho, a nana e kaili aku i ka
poe hookiekie mai ka aina aku, alalia, no kakou ka pomaikai, a me
ka kakou pua aku."

A lohe kana mau kaikamahine i keia wanana a ka Makaula, nalu
iho la lakou iloko o lakou iho ma ke kaawale i keia wanana a ka
Makaula, me ka hai ole aku i ua Makaula nei, no ka mea, ua hooma-
nao wale ae la lakou no ka lakou mea i hooima ai i ko lakou kaikaina.

Ma kona ano Makaula, ua hiki ia ia ke hele aku e kukala ma Kauai
a puni, me ka hai aku i kana mea i ike a no na mea e hiki mai ana
mahope.

60604—18 37 289

290 TIAWAITAN ROMANCE OF TATKIKAW AI I F.i II ANN. S3

So, before loiivinji his duiighters, he conHuiuuk'd tliciii und said,
" My daughters. I am giving you my instructions before U'uving you,
not, indeed, for long; but I go to announce those things which I have
toUl you. and shall return hither. Therefore, dwell here in this place,
which my god has pointed out to lue, aiul keep yourselves pure until
my prophecy is fulfilled."

The pio])het went away, as he had determined, and he went into
the presence of the chiefs and men of position, at the place where the
chiefs were assembled ; there he proclaimed what he had seen.

And first he came to Aiwohikupua and said, " From this day, erect
flag signals around your dwelling, and bring inside all whom you
love.

" For there comes shortly a destruction over the earth ; never has
any destruction been seen before like this which is to come; never
will any come hereafter when this destruction of which I tell is
ended.

" Before the coming of the wonder-worker he will give you a sign
of destruction, not over all the people of the land, but over you
youi-self and your people ; then the high ones of earth shall lie down
before him and your pride shall be taken from you.

" If you listen to my word, then you will be spared from the de-
struction that is verily to come; therefore, prepare yourselves at
once."

And because of the seer's words, he was driven away from before
the face of the chief.

Thus he proclaimed to all the chiefs on Kauai, and the chiefs who
listened to the seer, they were spared.

He went to Kekalukaluokewa, with his wife and all in their com-
pany.

And as he said to Aiwohikupua, so he said to Kekalukaluokewa,
and he believed him.

But Waka would not listen, and aswered, " If a god is the one to
bring destruction, then I have another god to save me and my chiefs."

And at Waka's words the seer turned to the chiefs and said, " Do
not listen to your grandmother, for a great destruction is coming
over the chiefs. Plant flag signals at once around you, and bring all
dear to you inside the signals you have set up, and whoever will not
believe me, let them fall in the great day of destruction.

"When that day comes, the old women will lie down before the
soles of the feet of that mighty youth, and plead for life, and not
get it, because they have disbelieved the words of the prophet."

And because Kekalukaluokewa knew that his former prophecies
had been fulfilled, therefore he rejected the old woman's counsel.

BEOKWiTH] TEST AND TRANSLATION 291

A no keia mea, kauoha iho la oia i kana mau kaikamahine, mamua
0 kona haalele ana ia lakou, me ka olelo akn, " E a'u mau kaikama-
hine, ke hole nei au ma kuu aoao mau, e haalele ana wau ia oukou,
Hole nae e hele loa ana, aka, e hele ana wau e hai aku i keia mea a'u e
kamailio nei ia oukou, a hoi mai wau ; nolaila, e noho oukou ma kahi
a kuu Akua i kuhikuhi ai ia'u, e waiho oukou ia oukou maloko o ka
maluhia a hiki i ka hookoia'na o kuu wanana."

Hele aku la ua Makaula nei e like me kona manaopaa, a hele aku la
oia imua a na'lii a me ka poe koikoi, ma kahi e akoakoa ai na'lii,
malaila oia i kukala aku ai e like me kona ike.

A hiki niua oia i o Aiwohikupua, me ka i aku, " Mai keia la aku,
e kukulu mua oe i mau lepa a puni kou wahi, a e hookomo i kau poe
aloha a pau maloko.

" No ka mea, ma keia hope koke iho, e hiki mai ana ka luku maluna
o ka aina, aole e ikeia kekahi luku mamua aku, e like me ka luku e
hiki mai ana, aole hoi mahope iho o ka pau ana ae o keia lukii a'u e
olelo nei.

" Mamua o ka hiki ana mai o ka mea mana, e hoike mai no oia i
hoailona no ka luku ana, aole maluna o na makaainana, maluna pono
iho no ou, a o kou poe, ia manawa, e moe ai na mea kiekie o ka aina
nei imua ona, a e kailiia aku ka hanohano mai a oe aku.

•' Ina e hoolohe oe i ka'u olelo, alalia, e pakele oe i ka luku e hiki
mai ana, a oiaio ; ano e hoomakaukau oe ia oe."

A no keia olelo a ka Makaula, kipakuia mai la ka Makaula mai ke
alo mai o ke Alii.

Pela oia i kukula hele ai imua o na'lii a puni o Kauai, o ka poe alii
i lohe i ka ka Makaula, o lakou no kai pakele.

Hele aku oia imua o Kekalukaluokewa, kana w-ahine, a me ko laua
alo a pau.

E like me ka olelo no Aiwohikupua, pela kana olelo ia Kekalu-
kaluokewa, a manaoio mai la oia.

Aka, o Waka, aole oia i hooko, me ka olelo mai, " Ina he Akua ka
mea nana e luku mai, alalia, he Akua no ko'u e hiki ai ke hoopakele
ia'u, a me ka'u mau Alii."

A no keia olelo a Waka, haliu aku la ka Makaula i ke Alii, a olelo
aku la, " Mai hoolohe i ka ko kupunawahine, no ka mea, e hiki mai
ana ka luku nui maluna o na'lii. Ano e kukulu i lepa a pimi oe, a e
hookomo i kau mea aloha maloko o no lepa i kukuluia, a o ka mea e
manaoio ole i ka'u, e haule no lakou iloko o ka luku nui.

"A hiki i ua la la, e moe ana na luahine ma na kapua i o ke keiki
mana, me ke noi aku i oia, aole e loaa, no ka mea, ua hoole i ka olelo
a ka Makaula nei."

A no ka mea, ua ike o Kekalukaluokewa i ke ko mau o kana mau
wanana mamua aku, nolaila, ua pale keia i ka olelo a ka luahine.

292 HAWAIIAN ROMANCE OF I^IKIKAWAI Inn ann. 33

When tlie spcr loft the chief phuited flajf signals all around the
palace and stayed within the protected place as the prophet had
commanded.

At the end of his circuit, the seer returned and dwelt with his
daughters.

For no other reason than love did the seer go to tell those things
which he saw. He had been back one day with his daughters at
Honopuwaiakua when Kahalaomapuana arrived, as described in the
chapter before.

BECKWITH] TEXT AND TEAKSLATION 293

A hala aku la ka Makaula, kukulu ae la ke Alii i lepa a puni kona
Hale Alii, a noho iho la maloko o kahi hoomalu e like me ka olelo a
ka Makaula.

A pau ka huakai kaapuni a ka Makaula, hoi aku la oia a noho me
kana mau kaikamahine.

No ke aloha wale no o ka Makaula ke kumu o kona hele ana aku e
hai i kana mea i ike ai. Hookahi la o kona noho ana me kana mau
kaikamahine ma Honopuuwaiakua, mai kona hoi ana aku mai kaa-
puni, hiki mai o Kahalaomapuana, e like me ka kakou ike ana mamua
ae nei i hoikeia ma neia Mokuna.

CHAPTER XXX

Ten days after Kahalaomapuana's return from Kealohilani canie
the first of their brother's promised signs.

So the signs began little by little during five days, and on the sixth
day the thunder cracked, the rain poured down, the ocean billows
swelled, the land was flooded, the lightning flashed, the mist closed
down, the rainbow arched, the colored cloud rose over the ocean.

Then the seer said, " My daugliters, the time is come when my
prophecy is fulfilled as I declared it to j'ou."

The daughters answered, '' This is what we have been whispering
about, for first you told us these things while Kahalaomapuana had
not yet returned, and since her return she has told us the same thing
again."

Said Laieikawai, " I tremble and am astonished, and how can my
fear be stilled? "

" Fear not ; be not astonished ; we shall prosper and become mighty
ones among the islands round about ; none shall be above us ; and you
shall rule over the land, and those who have done evil against you
shall flee from you and be chiefs no more.

'' For this have I followed you persistently through danger and
cost and through hard weariness, and I see prosperity for me and
for my seed to be mine through you."

One month of bad weather over the land as the last sign; in the
earlj' morning when the rays of the sim rose above the mountain,
Kaonohiokala was seen sitting within the smoking heat of the sun,
right in the middle of the sun's ring, encircled with rainbows and a
red mist.

Then the sound of shouting was heard all over Kauai at the sight
of the beloved child of Moanalihaikawaokele and Laukieleula, the
great high chief of Kahakaekaea and Nuumcalani.

Behold ! a voice shouting, " The beloved of Hulumaniani ! the
wonderful prophet ! Hulumaniani ! Give us life ! "

From morning until evening the shouting lasted, until they were
hoarse and could only point with their hands and nod their heads,
for they were hoarse with shouting for Kaonohiokala.

Now, as Kaonohiokala looked down upon the earth, lo ! Laieikawai
was clothed in the rainbow garment his sister, Kahalaomapuana, had
brought her; then through this sign he recognized Laieikawai as his
betrothed wife.
204

MOKUNA XXX

Hookahi aiiahulu mahope iho o ko Kahalaomapuana hoi ana mai
mai Kealohilani mai, ia manawa, hiki mai la ka hoailona mua a
ko lakou kaikimane, e like me ke kauoha i kona kaikuahine.

Pela i hoao liilii ai na hoaUona iloko o na la elima, a i ke ono o
ka la, kui ka hekili, ua ka ua, kaikoo ka moana, waikahe ka aina,
olapa ka uwila, ulii ka noe, pio ke anuenue, ku ka pimohii i ka
moana.

Ia manawa, olelo aku ka Makaula, "E a"u mau kaikamahine, ua
hiki mai ka hoohoia'na o kuu wanana e like me ka'u olelo mua ia
oukou."

I aku la na kaikamahine, " Oia hoi ka makou i hamumu iho nei,
no ka mea, ua lohe mua no makou i keia mea ia oe, oiai aole keia
(Kahalaomapuana) i hiki mai, a ma ka ianei hoi ana mai nei, lohe
hope makou ia ianei."

Olelo mai la o Laieikawai, " He haalulu nui ko'u, a me ka weliweli,
a pehea la e pau ai kuu maka'u?"

" Mai maka'u oe, aole hoi e weliweli, e hiki mai ana ka pomaikai ia
kakou, a e lilo auanei kakou i mea nui nana e ai na moku a puni,
aole kekahi mea e ae, a e noho Alii auanei oukou maluna o ka aina,
a e holo aku ka poe liana ino mai ia oukou mai ka noho Alii aku.

"Nolaila wau i ukali ai me ka hoomanawanui iloko o ka luhi, a
me ka inea, iloko o na pilikia he nui, a ke ike nei wau, no'u ka
pomaikai a no ka'u mau pua, mai ia oukou mai."

Hookahi malama o ka ino ma ka aina no ka hoailona hope, ma
ke kakahiaka, i na kukuna o ka la i haalele iho ai i na mauna. Ikeia
aku la o Kaonohiokala e noho ana iloko o a wela kukanono o ka
la, mawaena pono o ka Luakalai, i hoopuniia i na anuenue, a me ka
ua koko.

I keia wa no, lolieia aku la ka pihe uwa a puni o Kauai, i ka ike
ana aku i ka Hiwahiwa Kamakahi a Moanalihaikawaokele laua o
Laukieleula, ke Alii nui o Kahakaekaea, a me Nuumealani.

Aia hoi he leo uwa, "Ka Hiwahiwa a Hulumaniani — e! Ka
Makaula nui mana ! E Hulumaniani — e ! Homai he ola ! "

Mai ke kakahiaka a ahiahi ka uwa ana, ua paa ka leo, o ke
kuhikuhi wale iho no a ka lima aohe leo, me ke kunou ana o ke poo,
no ka mea, ua paa ka leo i ka uwa ia Kaonohiokala.

Ia manawa a Kaonohiokala e nana mai ana i ka honua nei, aia
hoi, e aahu mai ana o Laieikawai i ke kapa anuenue a kona
kaikuahine (Kahalaomapuana) i lawe mai ai, alalia, maopopo ae la
ia ia o Laieikawai no keia, ka wahine hoopalau ana.

295

296 HAWAIIAN ROMANCE OF lAIEIKAWAI lEiii. ann. 33

In the dusk of the evening, at the rising of the bright full moon,
he entered the prophet's inclosure.

AVhen he came, all his sisters bowed down before him, and the
prophet before the Beloved.

And Laieikawai was about to do the same ; when the Beloved saw
Laieikawai about to Inieel he cried out, "O my wife and ruler! O
Laieikawai ! do not kneel, we are equals."

" My lord, I am amazed and tremble, and if you desire to take my
life, it is well; for never have I met before with anyone so terrible
as this ! " answered Laieikawai.

" I have not come to take your life, but on my sister's visit to me
I gave her a sign for me to know you by and recognize you as my
betrothed wife ; and therefore have I come to fulfill her mission," so
said Kaonohiokala.

When his sisters and the seer heard, then they shouted with joyful
voices, " Amen ! Amen ! Amen ! it is finished, flown beyond ! " They
rose up with joy in their eyes.

Then he called to his sisters, " I take my wife and at this time of
the night will come again hither." Then his wife was caught away
out of sight of her companions, but the prophet had a glimpse of
her being carried on the rainbow to dwell within the moon; there
they took in pledge their moments of bliss.

And the next night when the moon shone bright, at the time when
its light decreased, a rainbow was let down, fastened to the moon
and reaching to the earth; when the moon was directly over Honopu-
waiakua, then the chiefs appeared above in the sky in their majesty
and stood before the prophet, saying : " Go and summon all the people
for ten days to gather together in one place; then I will declare my
wrath against those who have done you wrong.

"At the end of ten days, then we shall meet again, and I will tell
you what is well for you to do, and my sisters with you."

AVhen these words were ended the seer went away, and when he
had departed the five sisters were taken up to dwell with the wife
in the shelter of the moon.

On the seer"s circuit, according to the command of the Beloved, he
did not encounter a single person, for all had gone up to Pihanaka-
lani, the place where it had been predicted that victory should be
accomplished.

BECKwiTH] TEXT AND TRANSLATION 297

Ma ka ehu ahiahi, ma ka puka ana mai a ka mahina konane o
Mahealani, hiki mai la iloko o ke anapuni a ka Makaula.

la Kaonohiokala i hiki mai ai, moe kukuli iho la kona mau
kaikuahine, a me ka Makaula imua o ka Hiwahiwa.

A 0 Laieikawai kekahi, i ka Hiwahiwa i ike mai ai ia Laieikawai
e hoomaka ana e kukuli; kahea mai la ka Hiwahiwa, "E kuu Haku
wahine, e Laieikawai e ! mai kukuli oe, ua like no kaua."

"E kuu Haku, he weliweli ko'u, a me ka haalulu nui. A ino i
manao oe e laws i kuu ola nei, e pono ke lawe aku, no ka mea, aole
wau i halawai me kekahi mea weliweli nui mamua e like me keia,"
wahi a Laieikawai.

"Aole au i hiki mai e lawe i kou ola, aka, ma ka huakai a kuu
kaikuahine i hiki ae nei i o'u la, a nolaila, ua haawi mai wau i
hoailona no'u e ike ai ia oe, a e maopopo ai ia'u o oe kuu wahine
hoopalau, a nolaila ua hele mai au e hooko e like me kana Mi ana ae
nei," pela aku o Kaonohiokala.

A lohe kona mau kaikuhine a me ka Makaula pu, alalia hooho
maila lakou me ka leo olioli :

"Amama! Amama! Amama! Ua noa, lele wale aku la." Ala ae
lakou i luna me ka maka olioli.

Ia manawa, kahea iho la oia i kona mau kaikuahine, "Ke lawe
nei wau i kuu wahine, a ma kela po e hiki hou mai maua." Alalia,
kailiia aku la kana wahine me ka ike oleia e kona mau hoa, aka, o ka
Makaula ka mea i ike aweawea aku i ka laweia ana ma ke anuenue a
noho i loko o ka Mahina, malaila i hooiaio ai laua i ko laua mau
minute oluolu.

A ma kekahi po ae, i ka mahina e konane oluolu ana, i ka wa hapa
o ka lai.

Kuuia mai la kekahi anuenue i uliliia mai luna mai o ka mahina a
hiki i lalo nei, i ka wa e kupono ana ka mahina i luna pono o
Honopuuwaiakua.

Ia manawa, iho mai la na'lii o ka lewa me ko laua ihiihi nui a ku
mai la i mua o ka Makaula, me ka olelo iho, " E hele ae oe e kala
aku i na mea a pau i hookahi anahulu, e hoohuiia ma kahi hookahi,
alalia, e hoopuka aku wau i olelo hoopai no ka poe i hana ino mai ia
oukou.

"A pau na la he umi. alalia e liui hou kaua, a na'u no e hai aku i

ka mea e pono ai ke hana oe, a me kau mau kaikamahine pu me oe."

A pau keia mau olelo, hele aku la ka Makaula, a hala ia, alalia

kaili puia aku la na kaikuahine elima i luna a noho pu me ia i ka olu

o ka Mahina.

I ka Makaula i kaapuni ai mamuli o ka olelo a ka Hiwahiwa, aole
oia i halawai me kekahi kanaka hookahi, no ka mea, ua pau i uka
o Pihanakalani, kahi i oleloia he lanakila.

298 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietii a;.n 33

Aftor ton ilay^ tlu> mcoi- loluriu-d to Iloiiopiiwiiiakua; lo! it was de-
sertml.

Then Kaonoliiokala met him, and the seer told liiin about llie cir-
cuit he had made at the Beloved's command.

Then the prophet was talcen up also to dwell in the moon.

And in the morning of the next day, at sunrise, when the hot rays
of the sun rose over the mountains,

Then the Beloved began to punish Aiwohikupua and Waka.

To Waka he meted out death, and Aiwohikupua was punished by
being deprived of all his wealth, to wander like a vagrant over the
earth until the end of his days.

At the Request of Laieikawai to spare Laielohelohe and her hus-
band, the danger passed them by, and they became rulers over the
land thereafter.

Now in the early morning of the day of Aiwohikupua's and
Waka's downfall,

Lo! the multitude assembled at Pihanakalani saw a rainbow let
down from the moon to earth, trembling in the hot rays of the sun.

Then, as they all crowded together, the seer and the five girls stood
on the ladder way, and Kaonohiokala and Laieikawai apart, and the
soles of their feet were like fire. This was the time when Aiwohi-
kupua and Waka fell to the ground, and the seer's prophecy was ful-
filled.

When the chief had avenged them upon their enemies, the chief
placed Kahalaomapuana as ruler over them and stationed his other
sisters over separate islands. And Kekalukaluokewa was chief coun-
sellor under Laielohelohe, and the seer was their companion in coun-
cil, with the power of chief counsellor".

After all these things were put in order and well established,
Laieikawai and her husband were taken on the rainbow to the land
within the clouds and dwelt in the husband's home.

In case her sisters should do wrong then it was Kahalaomapuana's
duty to bring word to the chief.

But there \\ as no fault to be found with his sisters until they left
this world.

BBCKWiTU] TEXT AND TRANSLATION 299

A pau na la he umi, hiki aku ka Makaula i Honopuwaiakua, aia
hoi ua mehameha.

la manawa, halawai mai la me ia o Kaonohiokala, a hai aku la i
kana olelo hoike no kana oihana kaapuni e like me ke kauoha a ka
Hiwahiwa.

Ia manawa kaili puia aku la ka Makaula a noho i ka mahina.

A i ke kakahiaka o kekahi la ae, ma ka puka ana mai o ka la, i ka
wa i haalele iho ai na kukuna wela o ka la i na mauna.

Ia manawa ka hoomaka ana o ka Hiwahiwa e hoopai ia Aiwohiku-
pua a me Waka pu.

Haawiia ka make no Waka, a o Aiwohikupua, hoopaiia aku la ia
e lilo i kanaka ilihune, e aea haukae ana maluna o ka aina a hiki i
kona mau la hope.

Ma ke noi a Laieikawai, e hoopakele ia Laielohelohe a me kana
kane, nolaila, ua maalo ae ka pilikia mai o laua ae, a no laua kekahi
kuleana ma ka aina ma ia hope iho.

I ke kakahiaka nae, i ka hoomaka ana o ka luku ia Aiwohikupua a
me Waka.

Aia hoi, o ke anaina i akoakoa ma Pihanakalani, ike aku la lakou
i ke anuenue i kiiuia mai ma ka mahina mai, i uliliia i na kukuna
wela o ka la.

Alalia, ia manawa akoakoa lakou a pau, ka Makaula, a me na
kaikamahine elima e kau mai ana ma ke aia i uliliia, a o Kaonohi-
okala me Laieikawai ma ke kaawale, a he mau kapuai ko laua me he
ahi la. Oia ka manawa a Aiwohikupua a me Waka i haula ai i ka
houna, me ka apono i ka olelo a ka Makaula.

A pau ka hoopai a ke Alii no na enemi, hoonoho ae la ke Alii oluna
ia Kahalaomapuana i Moi, a hoonoho pakahi aku la i na kaikuahine
ona ma na mokupui. A o Kekalukaluokewa no ke Kuhina Nui, a me
Laielohelohe, a o ka Makaula no ko lakou mau hoa kuka ma ke ano
Kuhina Nui.

A pau ka hooponopono ana no keia mau mea a pono ka noho ana,
kaili puia aku la o Laieikawai e kana kane ma ke anuenue iloko o na
ao kaalelewa a noho ma kahi mau o kana kane.

Ina e hewa kona mau kaikuahine, alalia na Kahalaomapuana e
lawe ka olelo hoopii imua o ke Alii.

Aka, aole i loaa ka hewa o kona mau kaikuahine ma ia hope iho a
hiki i ka haalele ana i keia ao.

CHAPTER XXXI

After the marriage of Laieikawai and Kaonohiokala, when his
sisters and the seer and Kekahikahiokewa and his wife were well
established, after all this had been set in order, they returned to
the country in the heavens called Kahakaekaea and dwelt in the
taboo house on the borders of Tahiti.

And when she became wife under the marriage bond, all power
was given her as a god except that to see hidden things and those
obscure deeds which were done at a distance ; only her husband had
this power.

Before they left Kauai to return to the heavens, a certain agree-
ment was made in their assembly at the government council.

Lo! on that day, the rainbow pathway was let down from
Nuumealani and Kaonohiokala and Laieikawai mounted upon that
way, and she laid her last commands upon her sisters, the seer, and
Laielohelohe ; these were her words:

" My companions and our father the prophet, my sister born
with me in the womb and your husband, I return according to our
agreement; I leave you and return to that place where you will not
soon come to see me; therefore, live in peace, for each alike has
prospered, not one of you lacks fortune. But Kaonohiokala will
visit you to look after your welfare."

After these words they were borne away out of sight. And as
to her saying Kaonohiokala would come to look after the welfare of
her companions, this was the sole source of disturbance in Laieika-
wai's life with her husband.

"While Laieikawai lived at home with her husband it was Kaono-
hiokala's custom to come down from time to time to look after his
sisters' welfare and that of his young wife three times every year.

They had lived perhaps five years under the marriage contract,
and about the sixth year of Laieikawai's happy life with her hus-
band, Kaonohiokala fell into sin with Laielohelohe without
knowing of his falling into sin.
300

MOKUNA XXXI

Mahope o ko Laieikawai hoao ana me Kaonohiokala, me ka hoo-
ponopono i ka noho ana o kona man kaikuahine, ka Makaula, a me
Kekalukaluokewa ma ; a pan keia man mea i ka hooponoponoia, hoi
aim la laua iluna o ka aina i oleloia o Kahakaefaea, o noho ma ka
pea kapu o Kukulu o Tahiti.

A no ka lilo ana o Laieikawai i wahine mau ma ka berita paa,
nolaila, haawiia ae la ia ia kekahi mau hana mana a pan ma ke ano
Akua, e like me kana kane ; koe nae ka mana hiki ole ke ike i na mea
huna, a me na hana pohihihi i hanaia ma kahi mamao, no kana kane
wale no.

Mamua nae o ko laua haalele ana ia Kauai, a hoi aku iluna,
ua hanaia kekahi olelo hooholo iloko o ko lakou akoakoa ana; ma
ka ahaolelo hooponopono aupuni ana.

Oia hoi, i ka la i kuuia mai ai ke alanui anuenue mai Nuumealani
mai, a kau aku la o Kaonohiokala, a me Laieikawai maluna o ke ala
anuenue i oleloia, a waiho mai la i kona leo kauoha hope i kona
mau hoa, ka Makaula, a me Laielohelohe, eia kana olelo :

" E o'u mau hoa, a me ko kakou makuakane Makaula, kuu kaikaina
i ka aa hookahi, a me ka kaua kane; ke hoi nei au mamuli o ka
mea a kakou i kuka ai, a ke haalele nei wau ia oukou, a hoi aku i
kahi hiki ole ia oukou ke ike koke ae ; nolaila, e nana kekahi i kekahi
me ka noho like, no ka mea, ua hoopomaikai like ia oukou, aole kekahi
mea o oukou i hooneleia i ka pomaikai. Aka, oia nei (Kaonohi-
okala) no ko maua mea e hiki mai i o oukou nei, e ike i ka pono o
ko oukou noho ana."

A pau keia mau mea, laweia aku la laua me ko laua ike oleia. A e
like me ka olelo, " o Kaonohiokala ka mea iho mai e ike i ka pono
o kona mau hoa," oia kekahi kimiu i haunaele ai ko Laieikawai ma
noho ana me kana kane.

Ia Laieikawai ma ko laua wahi me kana kane, he mea mau ia
Kaonohiokala ka iho pinepine mai ilalo nei e ike i ka pono o kona mau
kaikuahine, a me kana wahine opio (Laielohelohe), ekolu iho ana i
ka makahiki hookahi.

Elima paha makahiki ka loihi o ko laua noho ana ma ka hoohiki
paa o ka berita mare ; a i ke ono paha o ka makahiki o ko Laieikawai
ma noho pono ana me kana kane, ia manawa, haula iho la o Kaono-
hiokala i ka hewa me Laielohelohe; me ka ike ole o na mea e ae i
keia haule ana i ka hewa.

301

302 HAWAIIAN UOMANCK OF LAIKIKAWAI [ETll ANN. sa

After L;iieika\v:ii had lived three months al)ove, Kaonohiokala
went down to look after his sister's welfare, and returned to
Laieikawai; so he did until the third year, and after three years
of going below to see after his sisters, lo! Laielohelohe was full-
grown and her iieauty had increased and surpassed that of her sister,
Laieikawai's.

Not at this time, however, did Kaonohiokala fall into sin, but his
sinful longing had its beginiiing.

On every trip Kaonohiokala took to do his work below, for four
j'ears, lo! Laielohelohe's loveliness grew beyond what he had seen
before, and his sinful lust increased mightily, but by his nature
as a child of god he persisted in checking his lust; for perhaps a
minute the lust flew from him, then it clung to him once more.

In the fifth year, at the end of the first quarter, Kaonohiokala
went away to do his work below.

At that time virtue departed far from the mind of Kaonohiokala
and he fell into sin.

Now at this time, when he met his sisters, the prophet and his
punalua and their wife (Laielohelohe), Kaonohiokala began to redis-
tribute the land, so he called a fresh council.

And to carry out his evil purpose, he transferred his sisters to be
guards over the land called Kealohilani, and arranged that they
should live with Mokukelekahiki and have charge of the land with
him.

Wlien some of his sisters saw how much greater the honor was to
become chiefs in a land they had never visited, and serve with Moku-
kelekahiki there, they agreed to consent to their brother's plan.

But Kahalaomapuana would not consent to return to Kealohilani,
for she cared more for her former post of honor than to return to
Kealohilani.

And in refusing, she spoke to her brother as follows : " My high
one, as to your sending us to Kealohilani, let them go and I will
remain here, living as you first placed me; for I love the land and
the people and am accustomed to the life ; and if I stay below here
and you above and they between, then all will be well, just as we were
born of our mother; for you broke the way, your little sisters fol-
lowed you, and I stopped it up ; that was the end, and so it was."

BECKWiTH] TEXT AND TRANSLATION 303

I ka ekolu malama o Laieikawai ma iluna, iho inai la o Kaono-
hiokala e ike i ka pono o kona mau kaikuahine, a hoi aku la me
Laieikawai, pela i kela a me keia hapakolu o ka makahiki, a i ka
ekolu makahiki o ko Kaonohiokala liuakai makai i ka pono o kona
mau kaikuahine; aia hoi, ua hookanaka makua loa ae la kana wahine
opio (Laielohelohe), alalia, ua pii mai a mahuahua ka wahine mai-
kai, a oi ae mamua o kona kaikuaana o Laieikawai.

Aole nae i haula o Kaonohiokala ia manawa i ka hewa, aka, ua
hoomaka ae kona kuko ino e hana i ka mea pono ole.

I kela hele ana keia hele ana a Kaonohiokala i kana hana mau ilalo
nei, a hiki i ka eha makahiki; aia hoi, ua hoomahuahuaia mai ka
nani o Laielohelohe mamua o kana ike mua ana, a mahuahua loa
ae la ka manao ino o Kaonohiokala; aka, ma kona ano keiki Akua,
hoomanawanui aku la no oia e pale ae i kona kuko, hookahi paha
minute e lele aku ai ke kuko mai ona aku, alalia, pili mai la no.

I ka lima o ka makahiki, ma ka pau ana o ka hapaha mua o ua
makahiki la, iho hou mai la o Kaonohiokala i kana hana mau ilalo
nei.

I kela manawa, ua kailiia aku ko Kaonohiokala manao maikai mai
ona aku a kaawale loa, a haule iho la oia i ka hewa.

I kela manawa no hoi, ia ia e halawai la me kona mau kaikuahine,
a me ka Makaula hoi, ka punalua a me ka laua wahine hoi (Laielo-
helohe), hoomaka ae la o Kaonohiokala e hooponopono hou no ke
aupuni, a nolaila, ua hoomaka hou ka ahaolelo.

A i mea e pono ai ko ke Alii manao kolohe, hoolilo ae la oia i kona
mau kaikuahine i poe kiai no ka aina i oleloia o Kealohilani, a na
lakou e hooponopono pu me Mokukelekahiki i ka noho ana, a me na
hana a pau e pili ana i ka aina.

A ike ae la kekahi o kona mau kaikuahine, ua oi aku ka hanohano
mamua o keia noho ana, no ka mea, ua hooliloia i mau alii no kahi
hiki ole ia lakou ke noho e lawelawe pu me Mokukelekahiki, nolaila,
hooholo ae la lakou i ka ae mamuli o ka olelo a ko lakou kaikunane.

Aka, o Kahalaomapuana, aole oia i ae alai e hoi iloko o Kealohi-
lani ; no ka mea, ua oi aku kona minamina i ka hanohano mau i loaa
ia ia mamua o ka hoi ana i Kealohilani.

A no ko Kahalaomapuana ae ole, hoopuka aku la oia i kana olelo
imua o kona kaikunane, " E kuu Lani, ma kou hoolilo ana ae nei ia
makou e hoi i Kealohilani, a o lakou no ke hoi, a owau nei la, e
noho ae no wau ilalo nei, e like me kau hoonoho mua ana ; no ka mea,
ke aloha nei wau i ka aina a me na makaainana, a ua maa ae nei no
hoi ka noho ana ; a ina owau no malalo nei, o oe no maluna mai, a o
lakou nei hoi iwaena ae nei, alalia, pono iho no kakou, like loa me ka
hanau ana mai a ko kakou makuahine, no ka mea, nau i wahi ke
alanui, a o kou mau pokii hoi, hele aku mahope ou, a na'u hoi i pani
aku, o ke oki no ia, a oia la."

304 HAWAIIAN ROMANCK OF LAIEIKAWAI |ktii.ann,88

Xow lie know tli;it his vcmiigcst sister had spoken well; hut be-
cause of Kaonohiokala's great desire to get her away so that she
woidd not detect his mischievous doings, therefore he cast lots upon
his sisters, and the one upon whom the lot rested must go back to
Kealohilani.

Said Kaoiiohiukalu to his sisters, "Go and pull a grass flower; do
not go together, every one by herself, then the oldest return and
give it to me, in the oi'der of your birth, and the one who has the
longest grass stem, she shall go to Kealohilani."

Every one went separately and returned as they had been told.

The first one went and pulled one about two inches in length, and
the second one pulled and broke her flower perhaps three inches and
a half; and the third, she pulled her grass stem about two inches
long; and the fourth of them, hers was about one inch long; and
Kahalaomapuana did not pull the tall flowers, she pulled a very short
one, about three feet long hers was, and she cut off half and came
back, thinking her grass stem was the shortest.

But in comparing them, the oldest laid hers down before her
brother. Kahalaomapuana saw it and was much surprised, so she
secretly broke hers inside her clothing; but her brother saw her
doing it and said, " Kahalaomapuana, no fooling ! leave your grass
stem as it is."

The others laid down theirs, but Kahalaomapuana did not show
hers; said he, " The lot rests upon you."

Then she begged her brother to draw the lot again; again they
drew lots, again the lot rested upon Kahalaomapuana; Kahalao-
mapuana had nothing left to say, for the lot rested upon her.

Lo ! she was sorrowful at separating herself from her own chief -
house and the people of the land ; darkened was the princess's heart
by the unwelcome lot that sent her back to Kealohilani.

And on the day when Kahalaomapuana was to depart for Ke-
alohilani, the rainbow w-as let down from above the earth.

Then she said to her brother, " Let the pathway of my high one
wait ten days, and let the chiefs be gathered together and all the
people of the land, that I may show them my great love before you
take me away."

When Kaonohiokala saw that his sister's words were well, he grant-
ed her wish ; then the pathway was taken up again with her Ijrother.

racKWiTHl TEXT AND TRANgr>ATION 305

A no keia olelo a koiia kaikuahine muli loa, manao iho la oia, ua
pono ka olelo a kona kaikuahine. Aka. no ke ake nui o Kaonoliiokala
e kaawale akii oia i kahi e, i mea e ike oleia'i kona kalohe ana, nolaila,
hailona aku la oia i kona mai Kaikuahine, a o ka mea e ku ai ka
hailona, oia ke hoi iloko o Kealohilani.

I aku la o Kaonoliiokala i kona nuiu kaikuahine, "E liele oukou e
u-u mai i pua Kilioopu, aole e hui i ko oukou hele ana, e hele oukou
ma ke kaawale kekahi i kekahi, a loaa, alaila, e hoi mai ko oukou
mua a haawi mai ia'u, e like me ko hanau ana, pela oukou e heleai,
a pela no hoi oukou ko hoi mai, a o ka mea loihi o kana Kilioopu, oia
ke hoi i Kealohilani."

Hele aku la kola a me keia o lakou ma ke kaawale, a hoi mai la
e like me ka mea i oleloia ia lakou.

Hele aku la ka mea mua, a huhuki mai la elua iniha paha ka loihi
o kana, a o ka lua hoi, huhuki mai la, a oki ae la i kana Kilioopu
ekolu iniha a me ka hapa paha; a o ke kolu hoi, huhuki mai la i
kana Kilioopu, elua iniha paha ka loihi ; a o ka eha o lakou hookahi
iniha paha ka loihi o kana, a o Kahalaomapuana hoi, aole oia i
huhuki mai ma ke Kilioopu loloa, huhuki mai la oia ma ka mea
liilii loa, ekolu kapuai paha kona loa; a oki ae la oia i ka hapalua
(» kana, a hoi aku la, me ka manao o kana Kilioopu ka pokole.

Aka, i ka hoohalike ana, kiola aku la ka mua i kana imua o ko
lakou kaikunane, ike akn la o Kahalaomapuana i ka ka mua, he mea
kahaha loa ia ia, nolaila, momoku malu ae la oia i kana iloko o kona
aahu, aka, ua ike aku la kona kaikunane i kana hana, i aku la, "E
Kahalaomapuana, mai hana malu oe. e waiho i kau Kilioopu pela."

Kiola aku la na mea i koe i ka lakou, aka, o Kahalaomapuana, aole
j hoike mai, i mai nae "Ua ku ia'u ka hailona."

A no keia mea, koi aku la oia i kona kaikunane e hailona hou; e
hailona hou ana, ku hou no ia Kahalaomapuana ka hailona; aole
olelo i koe a Kahalaomapuana, no ka mea, ua ku ka hailona ia ia.

Oia hoi, he mea kaumaha nae ia Kahalaomapuana, ke kaawale
ana'ku mai kona noiio Alii aku, a me na makaainana, no ka mea, ua
hoopouliia ko ke Alii wahine naau makemake ole e hoi i Kealohilani
p ka hailona.

A i ka la o Kahalaomapuana i hoi ai i Kealohilani, kuuia mai la
ke anuenue mai luna mai a hiki ilalo nei.

Ia manawa, hai aku la oia i kana olelo imua o kona kaikunane,
nje ka i aku, "E ku ke alanui o kuu Lani pela, e kali no na la he uini,
e hoakoakoaia mai na'lii, a me na makaainana a pau, i hoike aku ai
wau i ko'u aloha nui ia lakou mamua o kou lawe ana aku ia'u."

A ike iho la o Kaonohiokala, ua pono ka olelo a kona kaikuahine
hooholo ae la oia i kona manao ae; alalia, lawe houia aku la ke alanui
iluna me kona kaikunane pu.
60G04— IS :!9

30H HAWAIIAN HOMANCK OF I^VIKIKAW'AI Ibtii ann ,i.i

And on tin- teiitli day, tlie pathway was let down a<;;ain before tlio
assembly, and Kahalaomapuaiia mounted upon the ladder way pre-
pared for her and tiirnetl wilh heavy heart, her eyes tilled with a
Hood of tears, the water drops of Kulanihakoi, and said: "O chiefs
and people, I am leaving you to i-eturn to a land unknown to you;
only I and my older sisters have visited it; it was not my wish to go
back to this land, but my hand decided my leaving you according
to (he lot laid by my divine brother. But I know that every one of
us has a god, no one is without; now, therefore, do you pray to your
god and I will pray to my god, and if our prayer has might, then
shall we meet again hereafter. Love to you all, love to the land, we
cease and disappear."

Then she caught hold of her garirient and lield it up to her eyes
before the assembly to hide her feeling for tlus people and the land.
And she was borne by the rainbow to the land above the clouds, to
Lanikiiakaa. the heavens higher up.

The great reason why Kaonohiokala wished to separate Kahalao-
mapuana in Kealohilani was to hide his evil doings with Laieloheloho,
for Kahalaomapuana was the only one who could see things done in
secret; and she was a resolute girl, not one to give in. Kaonohiokala
thought she might disclose to Moanalihaikawaokele this evil doing;
so he got his sister away, and by his supernatural arts he made the
lot fall to Kahalaomapuana.

When his sister had gone, about the end of the second quarter of
the fifth year, he went away below to carry out his lustful design
upon Laielohelohe.

Not just at that time, but he made things right with Kekaluka-
Inokewa by putting him in Kahalaomapuana's place and the seer as
his chief counsellor.

Mailehaiwale was made governor on Kauai, Mailekaluhea on Oahu,
Mailelaulii on Maui and the other islands, Mailepakaha on Hawaii.

IIKCKWITHI TKXT AND TBANSLATION 307

A i kii umi o ka la, kuuia mai la ua alanui nei imiia o ke anaina,
a kau aku la o Kahalaomapuana iluna o ke alaimi ulili i hoonia-
kaukauia nona, a hull mai la me ka naau kaumaha, i hoopihaia kona
mau maka i na kiilii wai o Kulanihakoi, me ka i mai, "E na'lii, na
makaainana, ke haalele nei wau ia oukou, ke hoi nei wau i ka aina
a oukou i ike ole ai, owau a me o'u mau kaikuaana wale no kai ike ;
aole nae no ko'u makemake e hoi ia aina, aka, na ko'u lima no i ae
ia'u e haalele ia oukou mamuli o ka hailona a kuu kaikunane Lani
nei. Aka hoi, ua ike no wau he mau Akua like ko kakou a pau, aole
mea nele, nolaila, e pule oukou i ke Akua, a e pule no hoi wau i ko'u
Akua, a ina i mana na pule a kakou, alaila, e halawai hou ana no
kakou ma keia hope akn. Aloha oukou a pau, aloha no hoi ka aina,
oki kakou la nalo."

Alaila, lalau ae la oia i kona aahu, a palulu ae la i ivoua mau maka
inma o ke anaina, i mea e huna ai i kona manaonao i na makaainana
a me ka aina. A laweia'ku la oia ma ke anuenue iloko o na ao
kalelewa ma ka Lanikuakaa.

O ke kumu nui o ko Kaonohiokala manao nui e hookavvale ia
Kahalaomapuana i Kealohilani, i mea e nalo ai kona kalohe ia Laielo-
helohe; no ka mea, o Kahalaomapuana, aia kekahi ike ia ia, he ike
hiki ke hanaia kekahi hana ma kahi malu; a he kaikamahine manao-
paa no, aole e hoopilimeai. O manao auanei o Kaonohiokala o haiia
kana hana kalohe ana imua o Moaualihaikawaokele, nolaila oia i
hookaawale ai i kona kaikuahine, a nut ke ano Akua o Kaonohiokala,
ua lilo ka hailona ia Kahalaomapuana.

A kaawale aku la kona kaikuahine, a i ka pau ana palia o a
hapaha elua o ka lima o ka makahikl, iho hou mai la oia ihilo nei e
hooko i kona manao kuko ia Laielohelohe.

Aole nae oia i hooko koke ia manavva; aka, i mea e pono ai oia
imua o Kekalukaluokewa nolaila, waiho aku la oia imua o Kekalu-
kaluokewa e pani ma ka hakahaka o Kahalaomapuana, a o ka Ma-
kaula no kona Kuhina Niii.

A hoonohoia aku la o Mailehaiwale i Kiaaina paha no Kauai;
ia Mailekaluhea no Oahu; o Mailelaulii no Maui a me na moku e ae;
ia Mailepakaha no Hawaii.

CHAPTER XXXII

When Kt-kaliikaliiokewa became head over the group, then Kaono-
hiokahv sent him to make a tour of the ishinds and perform the func-
tions of a ruler, and he put Laielohelohe in Kekahikahiokewa's phice
as his substitute.

And for this reason Kekalukaluokewa took his chief cotmseiior
(the propiiet) with him on the ciicuit.

80 Kekalukahiokewa left Pihanakalani and started on the business
of visiting tlie group ; the same day Kaonohiokala left those below.

When Kaonohiokala started to return he did not go all the way up,
but just watched that day the sailing of Kekalukaluokewa's canoes
over the ocean.

Then Kaonohiokala came back down and sought the companion-
ship of Laielohelohe, but not just then was the sin committed.

When the two met, Kaonohiokala asked Laielohelohe to separate
herself from the r&st, and at the high chief's command the princess's
retainers withdrew.

When Ivaielohelohe and Kaonohiokala were alone he said, "This
is the third year that I have desired you, for your beauty has grown
and overshadowed your sister's, Laieikawai's. Now at last my
patience no longer avails to turn away my passion from you."

" O mj' high one," said Laielohelohe, " how can you rid yourself of
your passion ? And what does my high one see fit to do ? "

" Let us loiow one another." said Kaonohiokala. " this is the only
thing to be done for me."

Said Laielohelohe, " We can not touch one another, my high one,
for the one who brought me up from the time I was born until I
found my husband, he has strictly bound me not to defile my flesh
with anyone; and, therefore, my high one. it is his to grant your
wish."

"When Kaonohiokala heard this, then he had some check to his
j)assion, then he returned to the heavens to his wife, Laieikawai. He
had not been ten days there when he was again thick-pressed by the
thunders of his evil lust, and he could not hold out against it.

To ease this passion he was again forced down below to meet
Laielohelohe^

MOKUNA XXXII

A lilo ae la o Kekalukaluokewa i poo kiekie ma ke aupuni, alalia,
hoouna aku la o Kaonohiokala ia Kekalukaluokewa e hele e kaapuni
ma na mokupuni a pau e lawelawe i kana oihana Moi, a hoonoho iho
la ia Laielohelohe ma ko Kekalukaluokewa wahi ma ke ano hope Moi.

A no keia mea, lawe ae la o Kekalukaluokewa i kona Kuhina Nui
(ka Makaula), ma kana huakai kaapuni.

I ka la i haalele ai o Kekalukaluokewa ia Pihanakalani, a hele aku
la ma kana oihana kaapuni. Ia la no hoi ka haalele ana o Kaonohi-
okala ia lalo nei.

Ma kela hoi ana o Kaonohiokala, aole nae oia i hiki loa iluna, aka,
ua ike nae oia ia la e holo ana na waa o Kekalukaluokewa i ka moana.

A no ia mea, hoi hou mai la o Kaonohiokala mai luna mai a hiki
ilalo nei, a lavma iho la me Laielohelohe, aole nae i hanaia ka hewa
ia manawa.

Ia laua me Laielohelohe e halawai la, noi aku la o Kaonohiokala ia
Laielohelohe e hookaawaleia na mea e ae, a ma kona ano Mea Nui,
ua hookaawaleia ko ke Alii wahine mau aialo.

Ia Laielohelohe me Kaonohiokala o laua wale no ma ke kaawale,
i aku la, "O ka ekolu keia o ko'u mai makahiki (puni) o ka make-
make ana ia oe, no ka mea, ua ulu kou nani a papale maluna o kou
kaikuaana (Laieikawai). A nolaila, ma na la hope nei, ua hiki ole
ia'u ke hoomanawanui e pale aku i ke kuko no'u ia oe mai o'u aku."

" E kuu Lani e," wahi a Laielohelohe, " pehea la e kaawale ai ia
kuko ou mai a oe ae? A heaha la ka manao o kuu Lani e pono ai
ke hana ? "

" E launa kino kaua," wahi a Kaonohiokala, "oia wale no ka mea
e pono ai ke hanaia imua o'u."

I aku la o Laielohelohe, "Aole kaua e launa kino e kuu Lani, no
ka mea, o ka mea nana i malama ia'u mai kuu wa uuku mai a loaa
wale kuu kane. nana ka olelo paa ma o'u la, aole e haawi i kuu kino
me kahi mea e ae e hoohauinia; a nolaila, e kuu Lani el na ka mea
nana ka hoohiki paa ia'u e ae aku i kou makemake."

A lohe o Kaonohiokala i keia mea, akahi no a lioomohalaia ke
kuko ino iloko, alaila, hoi aku la oia iluna me kana wahine (Laie-
ikawai). Aole nae i iinahulu kona mau la i hma. uhi paapu houia
mai la oia e na hekili o ke kuko ino. a hiki ole ke hoomanawanui no
ke kuko.

A na keia kuko, kaikai kino houia mai la oia mai hina mai e
halawai hou me Laielohelohe.

310 ItAWAHAN 1U)MAN(^K. OK I,AI KI K A WAI I Kill ann.jb

Ami liaviiii; lieard that her {^luudian wlio bound her must give his
consent, he tirst sought Kapukiiiluioa and asked his consent to the
chief's purpose.

80 he went fiist and said to Kapukaihaoa : " 1 wish to unite myself
with Laielohelolie for a time, not to take her away altogether, but to
ease my heavy lieart of its lust after your foster child; for I first
begged my boon of lier. but she sent me for your consent, and so I
liave come to you."

Said Kapukaihaoa: "High one of the highest, I grant your re-
quest, my high one; it is well for you to go in to my foster child;
for no good has come to me from my charge. It was our strong
desire, mine and hers who took care of your wife Laieikawai,
that Kekaiukahiokewa shotdd l)e our foster child's husband; very
good, but in settling the rule over the islands, the gain has gone
to others and I have nothing. For he has given all the islands (o
your sisters, and I have nothing, the one who provided him with his
wife; so it will be well, in order to avoid a second misfortune, that
you have the wife for the two of you."

At the end of their secret conference, Kapukaihaoa went with the
chief to Laielohelohe.

Said he, " My ward, here is the husband, be ruled by him ; heavens
above, earth beneath ; a solid fortune, nothing can shake its founda-
tion ; and look to the one who bore the burden."

Then Laielohelohe dismissed her doubts; and Kaonohiokala took
Laielohelohe and they took their pleasure together.

Three days after, Kaonohiokala returned to Kahakaekaea.

And after he had been some days absent, the pangs of love caught
him fast, and changed his usual appearance.

Then on the fourth day of their separation, he told a lie to Laieika-
wai and said, " This was a strange night for me, I never slept, there
was a drumming all night long."

Said Laieikawai, "What was it?"

Said Kaonohiokala, " Perhaps the people below are in trouble."

" Perhaps so," said Laieikawai. " Why not go down and see?"

And at his wife's mere suggestion, in less than no time Kaono-
hiokala was below in the companionship of Laielohelohe. But Laie-
lohelohe never thought of harm ; what was that to her mind !

When they met at the chief's wish, Laielohelohe did not love
Kaonohiokala, for the princess did not wish to commit sin with the
great chief from the hea^ ens, hut (o satisfy her guardian's greed.

BECKWiTHj TEXT AND TKANSLATION 311

A no ka lohe miia ana o Kaonohiokala " na ka mea nana i
inalama " ia ia ka " hoohiki paa e ae aku." Nolaila, kii mua aku la
oia ma o Kapukaihaoa la, e noi aku e ae mai i ko ke Alii makemake.

A nolaila hoi, hele niua aku la oia a olelo alui ia Kapukaihaoa,
" Ua makemake wau e lawe ia Laielohelohe e pili me a'u i keia
manawa, aole nae no ke kaili loa mai, aka, i mea e hoomama ae ai i
ko'u naau kaumaha i ke kuko i kau milimili, no ka mea, ua noi mua
aku wau i ua milimili la au i kuu makemake; aka, ua kuhikuhi mai
kela nau e ae aku, a nolaila, kii mai nei wau ma ou la."

I aku o Kapukaihaoa, " E ka lani o na lani, ke ae aku nei wau
ma kau noi e kuu Lani, he mea pono nou e komo aku oe me ka'u
milimili; no ka mea, ua ike au i ko'u pomaikai ole no ka'u mea i
luhi ai, ua upu aku hoi ko maua manao me ka mea nana i malama
kau wahine (Laieikawai), o Kekalukaluokewa ke kane a ka'u hanai,
ua pono no, aka, i keia noho aupuni ana, ua lilo ka pomaikai i na
mea e ae, nolaila, ua nele wau. No ka mea hoi, ua haawi ae nei kela
i na moku a pau i ou kaikuahine, koe hoi wau ka mea nana kana
wahine i wahine ai, a nolaila e aho hoi ke ka i ka nele lua. a nau ka
wahine a olua."

A pau keia niau kamailio a laua ma ke kaawale, hele aku la o
Kapukaihaoa me ke Alii pu a hiki o Laielohelohe la.

I aku la, " E kuu luhi, eia ke kane, nohoia, he lani iluna he honua
ilalo, keehi'a kulana a paa, a nana mai i ka mea nana i luhi."

Alaila he mea kanalua ole ia ia Laielohelohe; a lawe ae la o
Kaonohiokala ia Laielohelohe, a hui oluolu iho la laua.

Ekolu raau la o laua ma ka laua mau hana, hoi aku la o
Kaonohiokala i Kahakaekaea.

A mahope iho oia mau la kaawale, ua aalci paaia ke aloha wela i
luna o Kaonohiokala, a ano e kona mau helehelena.

Ia manawa, hoopuka aku la o Kaonohiokala i olelo hoopunipuni i
mua o Laieikawai, oia ka ha o na la kaawale o laua, me ka i aku,
" Haohao hoi keia po o'u, aole wau i moo iki, i ka hoopahupahu
waleia no a ao wale."

I aku o Laieikawai, " Heaha la V

I aku o Kaonohiokala, " Ua pono ole paha ka noho ana o lakou
la o lalo."

"Ae paha," wahi a Laieikawai, " aole no la hoi e iho.''

A no keia hua kena a kana wahine, he mea manawa ole noho ana
i lalo nei o Kaonohiokala, a launa no me Laielohelohe. Aka, o
Laielohelohe aole i loaa ia ia kona pilikia ma ka manao, heaha la ia
mea i kona manao ana.

Ia laua e hui ana ma ka makemake o ke Alii kane, ia manawa, ua
ike ole o Laielohelohe i kona aloha ia Kaonohiokala, no ka mea, aole
no o ke Alii wahine makemake iki e hana i ka hewa me ke Alii nui
o luna; aa hoi, mamuli o ka onou a kona mea nana i malama wale
no ka hooko ana.

312 HAWAIIAN KUMANCK OK I.AIKIKAWAI iKTii ann aa

After iK'Hiaps lt>i) days of tlu'Sf evil doinj^s, Kiiotioliiokahi i-clurntHl
above.

Tlien Laielolielolie's love for Kekalnkaliiokewa waxed and {;;rew l)e-
eause she had fallen into sin with Kaonohiokala.

One day in the evening Laielohelohc said to Kapukaihaoa, "My
good guard and protector, I am sorry for my sin with Kaonohio-
kala, and love grows within nie for Kekalukaluokewa, my husband;
good and hap])y has been our life together, and I sinned not by my
own wish, but thiough your wish alone. What harm liad you
refused? I referred the matter to you because of your binding me
not to keep companionship with anyone; I thought you would Tceep
your oath; not so!"

Said Kapukaihaoa, "I allowed you to be another's because your
Imsband gave me no gifts; for in my very face your husband's gifts
were given to others; there I stood, then you were gone. Little he
thought of me from whom he got his wife."

Said Laielohelohc to her foster father, "If that is why you have
given me over to sin with Kaonohiokala, then you have done very
wrong, for you know the rulers over the islands were not appointed
by Kekalukaluokewa, but by Kaonohiokala; and therefore to-morrow
I will go on board a double canoe and set .sail to seek my husband.'"

That very evening she commanded her retainers, those who
guarded the chief's canoe, to get the canoe ready to set sail to seek
the husband.

And not wishing to meet Kaonohiokala, she hid inside the country
people's houses where he would not come, lest Kaonohiokala should
come again and sin with her against her wish; so she fled to the
country people's houses, but he did not come until that night when
she had left and was out at sea.

When she .sailed, she came to Oahu and stayed in the country
people's houses. So she journeyed until her meeting with Kekalu-
kaluokewa.

About the time that Laielohelohc was come to Oahu, tiiat next
day Kaonohiokala came again to visit Laielohelohc; but on his
arrival, no Laielohelohe at the chief's house; he did not question the
guard for fear of his suspecting his sin with Laielohelohe. Now
Laielohelohe had secretly told the guard of the chief's house why she
was going. And failing in his desires he returned above.

BECKWiTH] TEXT AND TKANSLATION 313

Hookahi anahulu palia o ko laua hana ana i ka hewa, hoi aku la
o Kaonohiokala iluna.

la manawa, ulu mai la a mahuahua ke aloha o Laielohelohe ia
Kekalukaluokewa no kona haule ana i ka hewa me Kaonohiokala.

I kekahi la ma ke ahiahi, olelo akii la o Laielohelohe ia Kapukai-
haoa, " E kuu kahu nana i malama maikai, i keia manawa, ua poino
loa ia'ii ka manao no Kaonohiokala iloko o na manawa o maua
i hana iho nei i ka hewa, a ke hoomahuahua mai nei ke aloha o kuu
kane (Kekalukaluokewa) ia'u, no ka mea, i ka noho iho nei no ka
i ka pono me ke kane, me ko maua maikai, a lalau wale no i ka hewa,
aole no ko'u makemake, no kou makemake wale no. Heaha no la
hoi kou hewa ke hoole aku, i kuhikuhi aku hoi wau i kou ae ole no
kou hoohiki ana, aole au e iauna me kekahi mea e ae, kaiona he
hoohiki paa kau, aole ka."

I aku o Kapukaihaoa, " I ae aku au e lilo oe i ka mea e, no kuu nele
i ka haawina waiwai o ko kane; nc ka mea, ma kuu maka ponoi
nei no ka waiwai a ko kane i haawi ae ai, a owau no ke ku, nolaila,
lilo oe, aole hoi au i manaoia ka mea nana ka wahine i wahine ai oia."

I aku o Laielohelohe i kona kahu nana i hanai, " Ina o kou kumu
ia o ka haawi ana i kuu kino e hoohaumia me Kaonohiokala, alalia,
ua hewa loa oe; no ka mea, ua ike oe, aole no Kekalukaluokewa i
hoonoho na mea maluna o na aina; aka, na Kaonohiokala no, a
nolaila, apopo e kau wau maluna o na waa a holo aku e imi i kuu
kane."

I ke ahiahi iho, kena'e la oia i na aialo kane ona, na mea malama
waa hoi o ke Alii, e hoomakaukau i na waa no ka holo aku e imi i
ke kane.

A no ke kumu ole o kona manao ia Kaonohiokala, nolaila huna
iho la oia ia ia makolo o na hale kuaaina hiki ole ia ia ke noho, no
kona manao o hiki hou mai o Kaonohiokala, hana hou ia ka hewa
me kona makemake ole, oia kona pee ma na hale kuaaina, aole nae
oia (Kaonohiokala) i hiki mai a hiki i kona hala ana i ka moana
ia po iho.

A hala o Laielohelohe i ka moana, a hiki ma Oahu, noho iho la
oia ma na hale kuaaina. Pela oia i hele ai a hiki i ko laua halawai
ana me Kekalukaluokewa.

Ia Laielohelohe paha i Oahu, a ma kekahi la ae, iho hou mai la
o Kaonohiokala e Iauna hou me Laielohelohe; aka, i kona hiki ana
mai, aole o Laielohelohe o ka hale Alii, aole no hoi oia i ninau mai
i ka mea nana e malama ka hale Alii, no ka mea, ina e ninau oia,
manaoia e hana ana i ka hewa me Laielohelohe; aka, ua hai malu
aim nae o Laielohelohe i ke Idai hale Alii i ke kumu o kona hele ana.
A no ka nele o ko ke Alii makemake, hoi aku la oia i luna.
-1,S 10

314 HAWAIIAN ROMANCE OF LAIEIKAWAI (kth ann. »8

Tlie report of his lord's falling into sin had reached the ears of
the chief through some of his retainei's and he had heard also of
Laielohelohe's displeasure.

Now the vagabond, Aiwohikupua, was one of the chief's retainers,
he was the one who heard these things. And when he heard Laie-
lohelohe's reason for setting sail to seek her husband, then he said
to the palace guard, "If Kaonohiokala returns again, and asks for
Laielohelohe. tell him she is ill, then he will not come back, for she
would pollute Kaonohiokala and our parents; when the uncleanness
is over, then the deeds of Venus may be done."

When Kaonohiokala came again and questioned the guard then he
was told as Aiwohikupua had said, and he went back up again.

BECKwiTH] TEXT AND TEANSLATION 315

O keia haula ana nae a na'lii i ka hewa, ua nakulu aku la keia
lohe i ke alo Alii, ma o na aialo wale no nae, a ua lohe puia no hoi
ko Laielohelohe makemake ole.

la Aiwohikupa e kuewa ana ma ke alo Alii, oia nae kekahi i lohe
i keia mau mea. A no ka lohe ana o Aiwohikupua i ko Laielohelohe
kumu i holo ai e inii i ke kane; alaila i aku oia i ke kiai hale Alii,
" Ina i hoi hou mai o Kaonohiokala, a i ninau mai ia Laielohelohe,
i aku oe ua mai ia, alaila aole e hoi hou mai; no ka mea, he mea
haumia loa ia ia Kaonohiokala, a me na makua o makou, aia no a
pau ka haumia, alaila hana aku ma ka hana o ka hoku Venuka."

Ia iho hou ana mai o Kaonohiokala, ninau i ke kiai hale Alii,
alaila haiia aku la e like me ka Aiwohikupua olelo, alaila hoi aku
la oia i luna.

CHAPTER XXXIII

In Chapter XXXII of this story the reason Mas told wliy Laio-
lohelohe went in search of her husband.

Now, she followed him from Kauai to Oahu and to Maui ; she
came to Lahaina, heard Kekalukaluokewa was in Hana, having re-
turned from Hawaii.

She sailed by canoe and came to Honuaula; there they heard that
Hinaikamalama was Kekalukaluokewa's wife; the Honuaula people
did not know that this was his wife.

When Laielohelohe heard this news, they hurried forward at once
and came to Kaupo and Kipahulu. There was substantiated the
news they heard first at Honuaula, and there they beached the canoe
at Kapohue, left it, went to Waiohonu and heard that Kekalukaluo-
kewa and Hinaikamalama had gone to Kauwiki, and they came to
Kauwiki; Kekalukaluokewa and his companion had gone on to
Honokalani ; many days they had been on the way.

On their arrival at Kauwiki, that afternoon, Laielohelohe asked
a native of the place how much farther it was to Honokalani, where
Kekalukaluokewa and Hinaikamalama were staying.

Said the native, " You can arrive by siindown."

They went on, accompanied by the natives, and at dusk reached
Honokalani; there Laielohelohe sent the natives to see where the
chiefs were staying.

The natives went and saw the chiefs drinking atva, and returned
and told them.

Then Laielohelohe sent the natives again to go and see the chiefs,
saying, " You go and find out where the chiefs sleep, then return
to us."

And at her command, the natives went and found out where the
chiefs slept, and returned and told Laielohelohe.

Then for the first time she told the natives that she was Kekalu-
kaluokewa"s married wife.

Before Laielohelohe's meeting, with Kekalukaluokewa he had heard
of her falling, into sin with Kaonohiokala ; he heard it from one of
Kauakahialii's men, the one who became Aiwohikupua's chief coun-
sellor; and, because of that man's hearing about Laielohelohe, he
came there to tell Kekalukaluokewa.

When Laielohelohe and her companions came to the house where
Kekalukaluokewa was staying, lo! they lay sleeping in the same
place under one covering, drunk with awa.
316

MOKUNA XXXIII

TJa oleloia ma ka Mokuna XXXII o keia kaao ke kumu o ko Laie-
lohelolie imi ana i kana kane ia Kekalukaluokewa.

Nolaila, imi aku la oia mai Kauai mai a Oahu, a Maui ; i Lahaina
keia, lohe aia o Kekalukaluokewa i Hana, ua hoi mai mai Hawaii mai.

Holo aku la oia ma na waa a pae ma Honuaula, ilaila lohe lakou o
Hinaikamalama ka wahine a Kekalukaluokewa, aole nae i ike ko
Honuaula poe o ka Kekalukaluokewa wahine keia.

A no ka lohe ana o Laielohelohe i keia mea, lalelale koke aku la
lakou a hiki i Kaupo, a me Kipahulu. Alalia, hoomaopopoia mai la
ka lohe mua o lakou i Honuaula, a mailaila aku lakou a kau na waa
ma Kapohue, haalele lakou i na waa, hele aku la lakou a Waiohonu,
lohe lakou ua hala o Kekalukaluokewa me Hinaikamalama i Kau-
wiki; a hiki lakou i Kauwiki, ua hala loa aim la o Kekalukaluokewa
ma i Honokalani, he nui na la i hala ia lakou ma ia hele ana.

Ia hele ana a lakou a hiki i Kauwiki, ua ahiahi nae, ninau aku la
o Laielohelohe i na kamaaina i ka loihi o kahi i koe a hiki i Honoka-
lani, kahi a Kekalukaluokewa e noho ana me Hinaikamalama.

Olelo mai kamaaina, '' Napoo ka la hilci."

A hele aku la lakou me ke kamaaina pu, a molehulehu hiki aku la
lakou i Honokalani; alalia, hoouna aku la o Laielohelohe i ke ka-
maaina e hele aku e nana i ka noho ana o na'lii.

Hele aku la ke kamaaina, a ike aku i na'lii e inu awa ana, hoi mai
la a hai mai la ia lakou nei.

Alalia, hoouna hou aku la no o Laielohelohe i ke kamaaina e hele
hou e nana i na'lii, me ka i aku nae, " E hele oe e nana a ike i na'lii e
hiamoe ana, alalia, hoi mai oe a hele pu aku kakou."

A no keia olelo a Laielohelohe, alalia, hele aku la ke kamaaina, a
ike aku la, ua hiamoe na'lii, hoi aku la a olelo aku la ia Laielohelohe.

Ia manawa, akahi no a hai aku oia i ke kamaaina, o Kekaluka-
luokewa kana kane mare (hoao).

ilamua aku nae o ko Laielohelohe halawai ana me Kekalukaluo-
kewa, ua lohe mua aku oia i ka haula ana o Laielohelohe i ka hewa
me Kaonohiokala, i lohe no i kahi kahu o Kauakahialii, ka mea i
lilo ai i Kuhina Nui ma ka aoao o Aiwohikupua, a no ka lohe ana o
ua wahi kanaka nei i ka hewa ana o Laielohelohe, oia kana mea i
hele mai ai e hai ia Kekalukaluokewa.

Ia Laielohelohe ma i hiki alni ai ma ka hale a Kekalukaluokewa e
noho ana, aia hoi e hiamoe mai ana laua ma kahi hookahi, ua
hoouhiia i ka aahu hookahi, e moe ana nae i ka ona a ka awa.

817

318 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietii Axs. 33

Laieloholohe entered and sat down at their head, kissed him and
wept quietly over him ; but the fountain of her tears overflowed when
she saw another woman sleeping by her husband, nor did they know
this; for they were drunk with awa.

Then Laielohelohe did not stay iier anger against llinaikamalama.
so she got between them, pushed llinaikamalama away, took Kekalu-
kaluokewa and embraced him, and wakened him.

Then Kekalukaluokewa started from his sleep and saw his wife;
just then, Hinaikamalama waked suddenly from sleep and saw this
strange woman with them; she ran away from them in a rage, not
knowing this was Kekalukaluokewa's wife.

When Kekalukaluokewa saw the anger in Hinaikamalama's eyes
as she went, then he said, " O Hinaikamalama, will you run to people
with angry eyes? Do not take this woman for a stranger, she is my
wedded wife." Then her rage left her and shame and fear took the
place of rage.

Wlien Kekalukaluokewa awoke from his drunken sleep and saw
his wife Laielohelohe, they Idssed as strangers meet.

Then he said to his wife, " Laielohelohe, I have heard about your
falling into sin with our lord, Kaonohiokala, and now this is well
for you and him, and well for me to rule under you two ; for from
him this honor comes, and life and death are with him ; if I should
object, he would kill me; therefore, whatever our lord wishes it is
best for us to obey ; it was not for my pleasure that I gave you up,
but for fear of death."

Then Laielohelohe said to her husband, " Where are you, husband
of my childhood? What you have heard is true, and it is true that
I have fallen into sin with the lord of the land, not many times, only
twice have we sinned ; but, my husband, it was not I who consented
to defile my body with our lord, but it was my guardian who per-
mitted the sin; for on the day when you went away, that very day
our lord asked me to defile myself ; but I did not wish it, therefore I
referred my refusal to him ; but on his return from above he asked
Kapukaihaoa, and so we met twice; and because I did not like it, I
hid myself in the country people's houses, and for the same reason
have I left the seat appointed me, and have sought you ; and when T
arrived, I found you with that woman. Thei-efore we are square; I
have nothing to complain of you, you have nothing to complain of
me ; therefore, leave this woman this very night."

BECKWiTH] TEXT AND TRANSLATION 319

A komo aku la o Laielohelohe, a noho iho la ma ke poo o laua
(Kekalukaluokewa ma), honi iho la i ka ihu, a uwe malu iho la iloko
ona; aka, ua hoohaniniia na mapima waimaka o Laielohelohe no ka
ike ana iho he wahine e ka kana kane, aole nae e hiki ia laua ke
ike ae i keia, no ka mea, ua Imnilumiia laua e ka ona a ka awa.

Oia hoi, aole e hiki ia Laielohelohe ke hoomanawanui i kona ukiuki
ia Hinaikamalama ; nolaila, komo aku la oia mawaena o laua. a pale
aku la ia Hinaikamalama, hoohuli mai la ia Kekalukaluokewa, a apo
aku la i kana kane, a hoala aku la.

Ia manawa, puoho ae la o Kekalukaluokewa a ike iho la o kana
wahine ; ia wa, hikilele mai la o Hinaikamalama mai ka hiamoe mai,
a ike iho la he wahine e keia me laua, holo aku la oia mai o laua nei
aku, me ka huhu nui, me ka manao hoi aole keia o ka Kekalukaluo-
kewa wahine.

A ike aku la o Kekalukaluokewa ia Hinaikamalama e hele ana me
ka maka kukona, alaila, i aku la, " E Hinaikamalama, e holo ana oe i
ke aha, me kou maka inaina, mai kuhi oe i keia wahine he wahine e,
o ka'u wahine mare (hoao) no keia." Ia manawa, hookaawaleia ae
la kona huhu mai ona aku, a paniia iho la ka hilahila a me ka maka'u
ma ka hakahaka o ka huhu.

I ka wa nae i ala ae ai o Kekalukaluokewa mai ka hiamoe ona awa
ae, a ike mai la i ka wahine, ia Laielohelohe, honi iho la ma ke ano
man o ka hiki malihini ana.

Alaila, i mai la oia i kana wahine, " E Laielohelohe, ua lohe iho
nei wau nou, ua haule oe i ka hewa me ka Haku o kaua (Kaonohi-
okala) , a nolaila, ua pono aku la no oe me ia, a ua pono no hoi wau ke
noho aku malalo o olua, no ka mea, nona mai keia noho hanohano ana
a aia no hoi ia ia ka make a me ke oia ; Kamailio aku paha auanei
wau, o ka make mai kai ala; nolaila, ma kahi a ka Haku o kaua e
manao ai, pono no ke hooko aku, aole nae no ko'u makemake ka
haawi aku ia oe, aka, no ka maka'u i ka make."

Alaila, i aku la o Laielohelahe i kana kane, "Auhea oe, kuu kane o
ka wa heu ole, ua pololei kou lohe, a he oiaio, ua haule wau i ka hewa
me ua Halai la o ka aina, aole nae i mahuahua, elua wale no a maua
hana ana i ka hewa; aka, e kuu kane, aole na'u i ae e haawi ia'u e
hoohaumia i kuu kino me ua Halm la o kaua ; aka, na kuu mea nana
i malama ia'u i ae e hana wau i l^a hewa ; no ka mea, i ka la a oukou
i hele mai ai, oia no ka la a ua Haku la o kaua i noe mai ai ia'u e
hoohaumia ia maua ; aka, no ko'u makemake ole, nolaila, ua kuhikuhi
aku wau i ko'u ae ole ia ia; aka, i ka hoi ana iluna a hoi hou mai,
nonoi ae la keia ia Kapukaihaoa, a nolaila, ua launa kino maua elua
manawa, a no ko'u makemake ole, ua huna wau ia'u iho ma na hale
kuaaina, a no ia mea no hoi, ua haalele wau i kahi au i hoonoho ai, a
ua imi mai nei wau ia ce ; a i ko'u hiki ana mai nei hoi, loaa iho nei
oe ia'u me keia wahine. A nolaila, ua pai wale kaua, aole au hana
no'u, aole hoi a'u hana aku ia oe; nolaila, ma keia po e hookaawale
oe i keia wahine."""'^

320 HAWAIIAN ROMANCE OF LAIEIKAWAI [etii ann.33

Now his wife's words seemed right to her husband; but at Laie-
iolielohe's hist request to separate them from their sinful companion-
ship, then was kindled the fire of Hinaikamalama's hot love for
Kekalukaluokewa.

Hinaikamalama returned home to Haneoo to live; evei^ day that
Hinaikanialama stayed at her chief-house, she was wont to sit at the
door of tlie house and turn her face to Kauwiki, for the hot love
that wrapped her about.

One day, as the princess sought to ease the love she bore to Kekalu-
kaluokewa, she climbed Kaiwiopelo with her attendants, and sat
there with her face turned toward Kauwiki, facing Kahalaoaka, and
as the clouds rested there right above Honokalani then the heart of
the princess was bervumbed with love for her lover; then she chanted
a little song, as follows:

Like a gathering cloud love settles upon me,

Thick darkness wraps my heart.

A stranger perhaps at the door of the house,

My eyes d.xnce.

It may be they weep, alas !

I shall be weeping for you.

As flies the sea spray of Hanualele,

Right over the heights of Honokalani.

My high one ! So it is I feel.

After this song she wept, and seeing her weep, her attendants
wept with her.

They sat there until evening, then they returned to the house ; her
parents and her attendants commanded her to eat, but she had no
appetite for food because of her love.

It was the same with Kekalukaluokewa, for when Hinaikamalama
left Kekalukaluokewa that night, when Laielohelohe came, the chief
was not happy, but he endured it for some days after their separation.

And on the day when Hinaikamalama went up on Kaiwiopele, that
same night, he went to Hinaikamalama without Laielohelohe's knowl-
edge, for she was asleep.

Wliile Hinaikamalama lay awake, sleepless for love, entered Ke-
kalukaluokewa, without the knowledge of anyone in the chief's
house.

When Kekalukaluokewa came, he went right to the place where
the princess slept, took the woman by the head and wakened her.

Then Hinaikamalama's heart leaped with the hope it was her
lover ; now when she seized him it was in truth the one she had hoped
for. Then she called out to the attendants to light the lamps, and at
dawn Kekalukaluokewa returned to his true wife, Laielohelohe.

BECKwiTH] TEXT AND TRANSLATION 321

A no keia mea, ua pono ka olelo a ka wahine imua o kana kane ; aka,
ma keia olelo hope a Laielohelolie, ia manawa, ua ho-aia ke alii enaena
o ke aloha wela o Hinaikamalama no Kekaliikaluokewa, no ka mea,
e kaawale ana laua mai ko laua launa hewa ana.

Hoi aku la o Hinaikamalama i Haneoo, a noho iho la ma kona hale
mau; i keia la keia la o Hinaikamalama ma kona Hale Alii, he mea
mau ia ia ka noho ma ka puka o ka hale, a hull ke alo i Kauwiki, no
ka mea, ua hoopuniia oia e ke aloha wela.

I kekahi la, i ke Alii wahine e hoonana ana i kona aloha ia Keka-
lukaluokewa, pii ae la oia a me kona mau kahu iluna o Kaiwiopele, a
noho iho la malaila, hull aku la ke alo i Kauwiki, nana aku la ia
Kahalaoaka, a o ke kau mai a ke ao iluna pono o Honokalani, ia
manawa, he mea e ka maeele o ke Alii waliine i ke aloha no kana ipo ;
alaila, oli ae la oia he wahi mele penei :

" Me he ao puapuaa la ke aloha e kau nei,
Ka uhi paapu poele 1 kuu manawa.
He tualihinl puka paha ko ka hale.
Ke hulahula nel kuu maka.
He maka uwe paha — e. Oia — e.
E uwe aku ana no wau la oe,
I ka lele ae a ke ehukai o Hanualele,
Uhi pono ae la iuka o Honokalani.
Kuu Lani — e. Oia — e."

A pau kana oli ana, uwe iho la oia, a nana i uwe, uwe pu me na
kahu ona.

Noho iho la lakou ma ia la a ahiahi, hoi aku la i ka hale, kena mai
la na makua a me na kahu e ai, aka, aole loaa ia ia ka ono o ka ai,
no ka mea, ua pouli i ke aloha.

A pela no hoi o Kekalukaluokewa, no ka mea, ia Hinaikamalama
i haalele aim ai ia Kekalukaluokewa i ka po a Laielohelolie i hiki
mai ai, ua pono ole ka manao o ke Alii kane ; a nolaila, ua hoomana-
wanui oia i kekahi mau la mahope mai o ko laua kaawale ana.

A ma keia la i Hinaikamalama i pii ai iluna o Kaiwiopele, a ma ia
po iho, hiki oia i o Hinaikamalama la, me ka ike ole o Laielohelohe,
no ka mea, ua hiamoe oia.

Ia Hinaikamalama no e ala ana, e hiaa ana no kona aloha, puka
ana o Kekalukaluokewa, me ka ike ole oloko o ka Hale Alii ia ianei.

Ia Kekalukaluokewa i hiki alai ai, pololei aku la no oia a ma
kahi a ke Alii vsahine e hiamoe ana, lalau aku la i ka wahine ma ke
poo, a hoala aku la.

Ia manawa, ua hooleleia ka oili o Hinaikamalama me ka manao-
lana no o kana ipo; aka, i ka lalau ana ae, aia nae o kana mea i
manao ai. Ia manawa, kahea ae la oia i na kahu e ho-a ke kukui, a
ma ka wanaao, hoi aku la o Kekalukaluokewa me kana hanaukama
(Laielohelohe).

60eo4— IS 41

322 HAWAIIAN ROMANCE OF LAIEIKAWAI [ktii.ann.S3

After that, KelialuUaliiola'Wii went to Ilinaikaiiialaiua every nif,'ht
witlumt heiiifi; seen; ten whole days passed that the two did evil
ttifjetlier without the wife knowing it; for in order to carry out her
husband's desire Laielohelohe's senses were darkened by the effects of
awa.

One day one of the native-born women of the place felt pity for
Laielohelohe, therefore the woman went to visit the princess.

"While Kckalukaiuokewa was in the fiber-combing house with
the men, the woman visited with Laielohelohe, and she said mysteri-
ously, ''How is your husband? Does he not struggle and groan
sometimes for the woman ? "

Said Laielohelohe, " No; all is well with us."

Said the woman again, " It may be he is deceiving you."

" Perhaps so," answered Laielohelohe, " but so far as I see we are
living very happily."

Then the woman told her plaiidy, " AVhere are you ? Our garden
patch is right on the edge of the road ; my husband gets up to dig
in our garden. As he was digging, Kekalukaluokewa came along from
Haneoo; my husband thought at once he had been with Hinaika-
malama; my husband returned and told me, but I was not sure.
On the next night, at moonrise, I got up with my husband, and we
went to fish for red fish in the sea at Haneoo ; as we came to the edge
of the gidch, we saw some one appear above the rise we had just
left; then we turned aside and hid; it was Kekalukaluokewa coming;
then we followed his footsteps until we came close to Hinaika-
malama's house : here Kekalukaluokewa entered. After we had fished
and returned to the place where we met him first, we met him going
back, and we did not speak to him nor he to us ; that is all, and this
day Hinaikamalama's own guard told me — my husband's sister she
is — ten days the chiefs have been together; that is my secret: and
therefore my husband and I took pity on you and I came to tell you."

BECKWiTH] TEXT AND TEANSLATION 323

Ma ia manawa mai, he mea man ia Kekalukaluokewa ka hele
pinepine i o Hinaikamalama i kela po keia po me kona ike oleia; a
hala he anahuhi okoa o ko Kekahikahiokewa hoomau ana e hana
hewa me Hinaikamalama me ka ike ole o kana wahine ; no ka mea, ua
uhi paapuia ko Laielohelohe ike e ka ona awa man, mamuli o ka
makemake o kana kane.

I kekahi la, kupu ka manao aloha i kekahi wahine kamaaina no
Laielohelohe; noalila, hele mai la ua kamaaina wahine nei e launa
me ke Alii wahine.

Ia Kekalukaluokewa me na kanaka ma ka hale kahi-olona, ia
manawa i launa ai ka wahine kamaaina me Laielohelohe, me ka i
aku ma kana olelo hoohuahualau, " Pehea ko Alii kane ? Aole anei
he uilani, a kani uhu mai i kekahi manawa no ka wahine? "

I aku la o Laielohelohe, "Aole, he maikai loa maua e noho nei."

Olelo hou ke kamaaina, " Malia paha he hookamani."

"Ae paha," wahi a Laielohelohe, "aka, i ka'u ike aku a maua e
noho nei, he oluolu ko maua noho ana."

Ia manawa, olelo maopopo aku la ke kamaaina me ka i aku, "Auhea
oe? O ka maua mahinaai aia ma kapa alanui ponoi; i ka wanaao,
ala aku la ka'u kane i ka mahiai ma ua mahinaai nei a maua, i kuu
kane nae e mahiai ana, hoi mai ana no o Kekalukaluokewa mai
Haneoo mai, manao koke ae la no kuu kane me Hinaikamalama no,
hoi ae kuu kane a olelo ia'u, aole nae wau i hoomaopopo. A ma ia
po mai, i ka puka'na maliina, ala ae la wau me ka'u kane, a iho aku
la i ka paeaea aweoweo ma ke kai o Haneoo; ia maua e hele ana,
a hiki i ke alu kahawai, nana aku la maua e hoea mai ana keia mea
maluna o ke ahua i hala hope ia maua ; ia manawa, alu ae la maua e
pee ana, aia nae o Kekalukaluokewa keia e hele nei, alalia, ukali
aku la maua ma ko iala mau kapuai, a hiki maua ma kahi kokoke i ka
hale o Hinaikamalama, aia nae ua komo aku no o Kekalukaluokewa;
ia maua i ka lawai-a, a hoi mai maua a ma kahi no a makou i halawai
mua ai, loaa iho la maua ia Kekalukaluokewa e hele ana, aole ana
olelo ia aole hoi a maua olelo ia ia. Pau ia ; i keia la hoi, olelo ponoi
mai la ke kahu o Hinaikamalama ia'u, he kaikuahine no kuu kane,
anahulu ae nei ka launa ana o na'lii, na'u nae i hoohuahualau aku;
a nolaila, hu mai ko'u aloha me ka'u kane ia oe, hele mai nei wau e
hai aku ia oe."

CHAPTER XXXIV

And at the wonuurs words, the piincoss's mind was moved; not
at once did she show her rage; but she waited but to make sure.
She said to the woman, " No wonder my husband forces me to drink
awa so that when I am asleep under the influence of the awa. he
can go ; but to-night I will follow him."

That night Kekalukaluokewa again gave her the awa, then she
obeyed him, but after she had drunk it all, she went outside the
house immediately and threw it up; and afterwards her husband
did not know of his wife's guile, and she returned to the house, and
Laielohelohe lay down and pretended to sleep.

When Kekalukaluokewa thought that his wife was fast asleep
under the effects of the awa, then he started to make his usual visit
to Hinaikamalama.

When Laielohelohe saw that he had left her, she arose and fol-
lowed Kekalukaluokewa without being seen.

Thus following, lo! she found her husband with Hinaikamalama.

Then Laielohelohe said to Kekalukaluokewa, when she came to
Hinaikamalama's house where they were sleeping, " My husband,
you have deceived me; no wonder you compelled me to drink atva,
you had something to do; now I have found you two, I tell you
it is not right to endure this any longer. We had best return to
Kauai ; we must go at once."

Her husband saw that the princess was right; they arose and
returned to Honokalani and next day the canoes were hastily pre-
pared to fulfill Laielohelohe's demand, thinking to sail that night;
but they did not, for Kekalukaluokewa pretended to be ill, and they
postponed going that night. The next day he did the same thing
again, so Laielohelohe gave up her love for her husband and re-
turned to Kauai with her canoe, without thinking again of Keka-
lukaluokewa.

The next day after Laielohelohe reached Kauai after leaving her
husband, Kaonohiokala arrived again from Kahakaekaea, and met
•with Laielohelohe.

MOKUNA XXXIV

A no keia olelo a ka wahine kamaaina, alalia, ua ano e ko ke Alii
wahine manao, aole nae oia i wikiwiki i ka hiihu ; aka, i mea e mao-
popo lea ai ia ia, hoomanawanui no o Laielohelohe. I aku nae oia i
ke kamaaina, " Malia i hookina ai kim kane ia'u i ka inu awa, ia'u
paha e moe ana i ka ona awa, hele kela ; aka, ma keia po, e ukali ana
wau ia ia."

Ia po iho, hoomaka hou o Kekalukaluokewa e haawi i ka awa,
alalia, hooko aku la no kana wahine ; aka, mahope o ka pan ana o ka
inu awa ana, puka koke aku la o Laielohelohe iwaho o ka hale, a hoo-
lualual alvu la, a pan loa ka awa i ka luaiia, aole nae 1 ike mai kana
kane i kela hana maalea a kana wahine : a 1 ka hoi ana aku i ka hale,
haawi mua Iho la ua o Laielohelohe ia ia 1 ka hlamoe nul ma kona
ano maalea.

A ike mai la o Kekalukaluokewa. he hiamoe io ko kana wahine
no ka ona awa ; ia manawa hoomaka hou ke kane 1 kana hana man,
a hele aku la 1 o Hinaikamalama la.

A ike o Laielohelohe, ua hala aku la kela, ala ae la oia, a ukali aku
la ia Kekalukaluokewa me kona ike oleia.

Ia ukali ana o Laielohelohe, ala hoi ua loaa pono aku la kana
kane ia ia e hana ana 1 ka hewa me Hinaikamalama.

Ia manawa, olelo alai o Laielohelohe ia Kekalukaluokewa, oiai
ala ma ko Hinaikamalama wahi moe laua, " E kiui kane, ua puni
wau ia oe, malia oe e hookina nei ia'u i ka awa, he hana ka kau, a
nolalla, ua loaa maopopo ae nei olua ia'u, nolaila, ke olelo nei wau ia
oe, aole e pono ia kaua ke hoomanawanui 1 ka noho ana maanei, e
pono la kaua ke hoi i Kauai, a nolaila, e hoi kaua ano."

Ike mai la ]:ana kane i ka maikai o ka manao o ke Alii wahine,
ku ae la laua u hoi aku la i Honokalanl. A ma ia ao ana ae, hooma-
kaukau koke na waa no ka hooko 1 ka olelo a Laielohelohe, me ka
manao la po iho e holo ai, aole nae 1 holo, no ka mea, ua hoomalmai
ae la o Kekalukaluokewa, a nolaila, ua hala ia po; a 1 kekahi po iho,
hana hou no o Kekalukaluokewa 1 kana hana, a no ia mea, ua haalele
o Laielohelohe 1 kona aloha i kana kane, a hoi aku la i Kauai ma kona
mau waa, me kona manao hou ole aku ia Kekalukaluokewa.

Ia Laielohelohe ma Kauai mahope iho o kona haalele ana 1 kana
kane; 1 kekahi la, hikl hou mai o Kaonohlokala mai Kahakaekaea
mai, a halawai iho la me Laielohelohe.

325

326 HAWAIIAN ROMANCE OF LAIEIKAWAI Ieth ann. »3

Four moiitlis passed of tlieir aiuoroiis meetings; this long absence
of Kaonoliiokala's seemed strange to Laieikawai, lie had been away
four months; and as Laieikawai wondered at (he long absence,
Kaonohiokala returned.

Laieikawai asked, "Why were you gone four months? You have
not done so before."

Said Kaonohiokala. " Laielohelohc has had trouble with her hus-
band: Kekalukaluokewa has taken a stranger to wife, and this is
why I was so long away."

Then Laieikawai said to her husband, " Get your wife and bring
her up here and let us live together."

Therefore. Kaonohiokala left Laieikawai and went away, as Laiei-
kawai thought, to carry out her command. Not so !

On this journey Kaonohiokala stayed away a year; now Laiei-
kawai did not think her husband's long stay strange, she laid it to
Laielohelohc "s troubles with Kekalukaluokewa.

Then she longed to see how it was with her sister, so Laieikawai
went to her father-in-law and asked, " How can I see how it is with
my sister, for I have heard from my husband and high one that
Laielohelohc is having trouble, with Kekalukaluokewa, and so I liave
sent Kaonohiokala to fetch the woman and return hither; but he has
not come back, and it is a year since he went, so give me power to
see to that distant place to Imow how it is with my relatives."

Then said Moanalihaikawaokele, her father-in-law, " Go home and
look for your mother-in-law ; if she is asleeiJ. then go into the taboo
temple ; if you see a gourd plaited with straw and feathers mounted
on the edge of the cover, that is the gourd. Do not be afraid of the
great birds that stand on either side of the gourd, they are not real
birds, only wooden birds; they are plaited with straw and inwrought
with feathers. And when you come to where the gourd is standing
take off the cover, then put your head into the mouth of the gourd
and call out the name of the gourd, ' Laukapalili, Trembling Leaf,
give me wisdom.' Then you shall see your sister and all that is hap-
pening below. Only when you call do not call in a loud voice;
it might resound ; your mother-in-law. Laukieleula, might hear, the
one who guards the gourd of wisdom."

Laukieleula was wont to watch the gourd of wisdom at night, and
by day she slept.

BECKWiTH] TEXT AND TRANSLATION 327

A hala eha malama o ko laua hui kalohe ana ; he mea haohao nae
ia Laieikawai keia hele loihi o Kaonohiokala, no ka mea, eha malama
ka loihi o ka nalo ana. A mahope oia manawa haohao o Laieikawai,
hoi aku la o Kaonohiokala iluna.

Ninau mai la nae o Laieikawai, " Pehea keia hele loihi on aha
malama, no ka mea, aole oe pela e hele nei."

I mai la o Kaonohiotala, " Ua hewa ko Laielohelohe ma noho ana
me kana kane, ua lilo o Kekalukaluokewa i ka wahine e, a oia ka'u
mea i noho loihi ai."

A no keia mea, olelo akn o Laieikawai i kana kane, " E Mi oe i ko
wahine a hoihoi mai e noho pii kakoii."

Ia manawa no a laua e kamailio ana no keia mau mea, haalele aku
la o Kaonohiokala ia Laieikawai, a iho mai la, me ka manao o
Laieikawai e kii ana mamuli o kana kauoha, aole ka !

I keia hele ana o Kaonohiokala, hookahi makahilri; ia manawa,
aole o kanamai o ka haohao o Laieikawai no ka hele loihi o kana
kane. Ua manao ae o Laieikawai i ke kumu o keia hele loihi, ua
pono ole la o Laielohelohe me Kekalukaluokewa.

A no keia mea, ake nui ae la oia e ike i ka pono o kona kaikaina,
ia wa, hele aku la o Laieikawai imua o kona makuahonowaikane,
me ka ninau aku, " Pehea la wau e ike ai i ka pono o ko'u kaikaina?
No ka mea, ua olelo mai nei kuu kane Lani, ua hewa ka noho ana o
Laielohelohe me Kekalukaluokewa, a no ia mea, ua hoouna aku nei
wau ia Kaonohiokala e kii aku i ka wahine a hoi mai ; aka, i ka hele
ana aku nei, aole i hoi mai ; o ka pau keia o ka makehiki o ka hele
ana, aole i hoi mai, nolaila, e haawi mai oe i ike no'u, i ike hiki ke
ike aku ma kahi mamao, i ike au i ka pono o ko'u hoahanau."

A no keia mea, olelo mai o Moanalihaikawaokele, kona makua-
honowaikane, " E hoi oe a ma ko olua wahi, e nana aku oe i ko
makuahonowaiwahine, ina ua hiamoe, alaila, e hele aku oe a komo
iloko o ka heiau kapu, ina e ike aku oe i ka ipu ua ulanaia i ke ie, a ua
hakuia ka hulu ma ka lihilihi o ke poi oia ua ipu la. O na manu
nui e ku ana ma na aoao o ua ipu la, mai maka'u oe, aole ia he manu
maoli, he mau manu laau ia, ua ulanaia i ke i-e a hanaia i ka hulu.
A i kou hiki ana i kahi o ua ipu la e ku ana, wehe ae oe i ke poi,
alaila, hookomo iho oe i ko poo i ka waha o ua ipu la, alaila, kahea iho
oe ma ka inoa o ua ipu la, ' E Laukapalili — e, Homai i he ike.'
Alaila loaa ia oe ka ike, e hild ia oe ke ike aku i kou kaikaina a me na
mea a pau o lalo. Eia nae, i kou kahea ana, mai kahea oe me ka leo
nui, o kani auanei, lohe mai ko makuahonowaiwahine o Laukieleula,
ka mea nana e malama i ua ipu ike la."

He mea mau nae ia Laukeileula, ma ka po oia e ala ai e malama i
ua ipu la o ka ike, a ma ke ao, he hiamoe.

328 HAWAIIAN ROMANCE OF LAIEIKAWAI Ietii ann. 33

\ViT e;u'ly next morning, at the time wlien the sun's wurmtli began
to spread over the earth, she went to sp}- out Laiiliieleula ; she was
just asleep.

When she saw she was asleep Laieikawai did as Moanalihaika-
waokele had directed, and she went as he had instructed her.

When she came to the gourd, the one called " the gourd of wisdom,"
she lifted the cover from the gourd and bent her head to the mouth of
the gourd, and she called the name of the gourd, then she began to
see all that was happening at a distance.

At noon Laieikawai's eyes glanced downward, lo! Kaonohiokala
sinned with Laiclohelohe.

Then Laieikawai went and told Moanalihaikawaokele about it, say-
ing, '• I have employed the power you gave me, but while I was
looking my high lord sinned; he did evil with my sister; for the
first time I understand why his business takes him so long down
below."

Then Moanalihaikawaokele's wrath was kindled, and Laukieleula
heard it also, and her parents-in-law went to the gourd — lo! they
plainly saw the sin committed as Laieikawai had said.

That day they all came together, Laieikawai and her parents-in-
law, to see what to do about Kaonohiokala, and they came to their
decision.

Then the pathway was let down from Kahakaekaea and dropped
before Kaonohiokala ; then Kaonohiokala's heart beat with fear, be-
cause the road dropped before him; not for long was Kaonohiokala
left to wonder.

Then the air was darkened and it was filled with the cry of wailing
spirits and the voice of lamentation — " The divine one has fallen !
The divine one has fallen ! ! " And when the darkness was over, lo !
Moanalihaikawaokele and Laukieleula and Laieikawai sat above the
rainbow pathway.

And Moanalihaikawaokele said to Kaonohiokala, " You have
sinned, O Kaonohiokala, for you have defiled yourself and, there-
fore, you shall no longer have a place to dwell within Kahakaekaea,
and the penalty you shall pay, to become a fearsome thing on the
highway and at the doors of houses, and your name is Lapu, Vanity,
and for your food you shall eat moths; and thus shall you live and
your posterity."

Then was the pathway taken from him through his father's super-
natural might. Then they returned to Kahakaekaea.

(In this story it is told how Kaonohiokala was the first ghost on
these islands, and from his day to this, the ghosts wander from place
to place, and they resemble evil spirits in their nature.)'^

BSCKWiTHl TEXT AND TRANSLATION 329

I kekahi kakahiaka, i ka wa e hoomaka mai ai ka mehana o ka
La maliina o ka aina, hele aku la oia e makai ia Laukieletila, aia
nae e hiamoe ana.

A ike iho la kela iia hiamoe, hooko ae la o Laieikawai i ke kauoha
a Moanalihaikawaokele, a hele aku la oia e like me ka mea i aoaoia
mai ia ia.

A hiki keia makahi o ka ipu, ka mea i kapaia, " KAiruoKAiKE,"
wehe ae la keia i ke poi o ka ipu, a kupou iho la kona poo ma ka waha
o ua ipu nei, a kahea iho la ma ka inoa o ua ipu nei, ia wa ka hoomaka
ana e ike i na mea a pau i hanaia ma kahi mamao.

Ia awakea, leha ae la na maka o Laieikawai ilalo nei, aia hoi, ua
hana o Kaonohiokala i ka hewa me Laielohelohe.

Iloko o keia manawa, hele aku la o Laieikawai a hai aku la ia
Moanalihaikawaokele, no keia mau mea, me ka olelo aku, " Ua loaa
ia'u ka ike mai a oe mai. Aka, i kuu nana ana aku nei, aia nae ua
hewa ka Haku Lani o'u, ua hanaia kekahi hewa me kuu kaikaina,
akahi no a maopopo ia'u na kinnu a me ke kuleana o kona noho
loihi ana ilalo."

A no keia mea, he mea e ka inaina o Moanalihaikawaokele, a lohe
pu ae la o Laukieleula, hele aku la kona mau makuahonowai i kahi o
ka ipu ike, aia hoi, ike lea aku la laua e hana ana i ka hewa, e like
me ka Laieikawai mau olelo.

I kekahi la ae, akoakoa ae la lakou a pau, o Laieikawai me na
makuahonowai, e hele e ike i ka pono o Kaonohiokala, a hooholo ae
la lakou ia mea.

Ia manawa, kuuia aku la ke alanui mai Kakahaekaea aku a ku
imua o Kaonohiokala, ia wa, ua lele koke ka oili o Kaonohiokala, no
ke alanui i kuuia mai imua ona. Aole nae i liuliu mahope iho o ko
Kaonohiokala haohao ana.

Ia manawa, ua hoopouliia ka lewa, a hoopihaia i na leo wawalo
o ka hanehane, me ka leo uwe, " Ua haule ka Lani ! Ua haule ka
Lani ! ! " A i ka pau ana ae o ka pouli ma ka lewa, aia hoi e kau mai
ana o Moanalihaikawaokele me Laukieleula a me Laieikawai, iluna
o ke alanui anuenue.

A olelo mai la o Moanalihaikawaokele imua o Kaonohiokala, " Ua
hewa kau hana, e Kaonohiokala — e, no ka mea, ua haumia loa oe, a
nolaila, aole e loaa hou ia oe he wahi noho iloko o Kahakaekaea, a o
kou uku hoopai, e lilo ana oe i mea e hoomaka'uka'uia'i ma na alanui,
a ma ka puka o na hale, a o kou inoa, he Lapu, a o kau mea e ai ai,
o na pulelehua, a malaila kou kuleana a mau i kau pua."

Ia manawa, kailiia aku la ke alanui mai ona aku la, mamuli o ka
mana o kona makuakane. A pau keia mau mea, hoi aku la lakou i
Kahakaekaea.

(Ua oleloia ma keia Kaao, o Kaonohiokala ka lapu mua makeia
mau moku, a ma ona la na lapu e auwana nei i keia mau la, ma ka
hoohalike ana i ke ano o ka lapu, he uhane ino.)
60604—18 42

330 HAWAIIAN HOMANCK, OV l.AllCI K AW AI Ikih.ann.m

On the way liack al'icr Kaonohiokaln's pniiislnueiit, they encoun-
tered Kalialauiuaixiaiia in Kcalohilaiii. and for the first time discov-
ered she was theie.

And at this discovery. Kahalaoniapuana (old the story of her dis-
missal, as we saw in Chapter XX\'I1 of this story, and at the end
Kahahionnipuana was taken to fill Kaonohiokala's phice.

At Kahakaekaea, sometimes Laieikawai k)ngcd for Laielohelolie,
but she could do nothing; often she wept for her sister, and her par-
ents-in-law tiiouglit it strange to see Laieikawai's eyes looking as if
she had wept.

JNIoanalihaikawaokek' asked tlic reason foi- this: tlien slie told liini
she wept for her sister.

Said Moanalihaikawaokele, " Your sister can not live here with
us, for she is defiled with Kaonohiokala ; but if you want your sister,
then you go and fill Kekalukaluokewa's place." Now Laieikawai
readily assented lo this plan.

And on the day when Laieikawai was let down, Moanalihaika-
waokele said, " Return to your sister and live virgin until your death,
and from this time forth y^our name shall be no longer called Laiei-
kawai, but your name shall be 'The Woman of the Twilight,' and
by this name shall all your kin bow down to you and you shall be
like a god to them."

And after this command, Moanalihaikawaokele took her. and both
together mounted upon the pathway and returned below.

Then. Moanalihaikawaokele said all these things told above, and
when he had ended he returned to the heavens and dwelt in the taboo
house on the borders of Tahiti.

Then, The Woman of the Twilight placed the government upon the
seer; so did Laieikawai, the one called The Woman of the Twilight,
and she lived as a god, and to her the seer bowed down and her kin-
dred, according to Moanalihaikawaokele's word to her. And so
Laieikawai lived until her death.

And from that time to this she is still worshiped as The Woman
of the Twilight.

(the end)

BECKWiTH] TEXT AND TRANSLATION 331

la lakou i hoi ai iliina, mahope ilio o ka pan ana o ko Kaonoliiokala
ola, halawai aku la lakou me Kahalaoiuapuana iloko o Kealohilani,
akahi no a lohe lakou aia oia malaila.

A ma keia halawai ana o lakou, hai aku la o Kahalaomapuana
i ka moolelo o kona hoihoiia'na e like me ka kakou ike ana ma ka
Mokuna XXVII o keia kaao, a pan keia man mea, laweia'ku la o
Kahalaomapuana e pani ma ka hakahaka o Kaonoliiokala.

la lakou ma Kahakaekaea, i kekahi manawa, nui mai la ke aloha o
Laiekawai ia Laielohelohe, aka, aole e hiki ma kona manao, he mea
man nae ia Laieikawai ka uwe pinepine no kona kaikaina, a he mea
haohao no hoi i kona man makuahonowai ka ike aku i ko Laieikawai
mau maka, ua ano maka uwe.

Xinau aku nae o Moanalihaikawaokele i ke kumu o keia mea,
alaila, hai aku la oia, he maka uwe kona no kona kaikaina.

I mai nae o Moanalihaikawaokele, "Aole e aeia kou kaikaina e
noho pu me kakou, no ka mea, ua haumia oia ia Kaonohiokala ; aka,
ina he manao kou i ko kaikaina, alaila, e hoi oe a e pani ma ka
hakahaka o Kekalukaluokewa." Aka, ua ae koke ae la o Laieikawai
i keia mau mea.

A ma ka la o Laieikawai i hookuuia mai ai, olelo mai la o
Moanalihaikawaokele, " E hoi oe a me kou kaikaina, e noho malu
oe a hiki i kou manawa e make ai, a mai keia la aku, aole e kapaia
kou inoa o Laieikawai; aka, o kou inoa mau o Kawahineokalitila,
a ma ia inoa ou e kukuli aku ai kou hananiia ia oe. u o oe no ke akua
o kou mau hanauna."

A pan keia kauoha, lawe ae la o Moanalihaikawaokele a kau aku
la iluna o ke alanui, a kau pu aku la me Moanalihaikawaokele, a
kuuia mai la ilalo nei.

Ia manawa, hai aku la o Moanalihaikawaokele i na mea a pan e
like me ka mea i oleloia maluna, a pau ia, hoi aku la o Moanali-
haikawaokele iluna, a noho ma ka pea kapu o kukulu o Tahiti.

Ia manawa, hooili aku la o Kawahineokaliula i ke aupunu i ka
Makaula, o Laieikawai hoi ka mea i kapaia o Kawahineokaliula, ua
noho oia ma kona ano akua, a ma ona la i kukuli aku ai ka Makaula,
a me kona hanaima e like me ka olelo a Moanalihaikawaokele ia ia.
A ma ia ano no o Laieikawai i noho ai a hiki i kona make ana.

A mai ia manawa mai a hiki i keia mau la, ke hoomanaia nei no e
kekahi poe ma ka inoa o Kawahineokaliula (Laieikawai).

(hopena)

NOTES ON THE TEXT

Haleole uses the foreign form for wift?. nnhinc mare, literally " married
woman," a relation which in Hawalliin Is roprcsented by the verh hoao. A
temporary affair of the kind is expressed In Waka's advice to her grand-
daughter, "O ke kiine iti moeia," liternlly, "the man this to be slept with"
(p. 0129).

'The chief's vow, olelo paa, or "fixed word," to slay all his daughters, would
not be regarded as savage by a Polynesian audience, among whom Infanticide
was commonly practiced. In the early years of the mission on Hawaii. Dibble
estimated that two-thirds of the children born perished at the hands of their
parents. They were at the slightest provor.ntion strangled or burned alive,
often within the house. The powerful Areois society of Tahiti bound its mem-
bers to slay every child born to them. The chief's preference for !i sou, how-
ever, is not so common, girls being prized as the means to alliances of rank.
It is an interesting fact that in the last census the proportion of male and
female full-blooded Hawaiians was about equal.

' The phrase nalo no hoi na wahi huna, which means literally " conceal the
secret parts," has a significance akin to tlie Hebrew rendering "to cover his
nakedness," and probably refers to the duty of a favorite to see that no enemy
after death does insult to his patron's body. So the bodies of ancient chiefs
are sewed Into a kind of bag of fine woven coconut work, preserving the shape
of the head and bust, or embalmed and wrapped in many folds of native cloth
and hidden away In natural tombs, the secret of whose entrance is Intrusted
to only one or two followers, whose superstitious dread prevents their re-
vealing the secret, even when offered large bribes. These bodies, if worshiped,
may be repossessed by the spirit and act as supernatural guardians of the
house. See page 0210, where the Kauai chief sets out on his wedding embassy
with " the embalmed bodies of his ancestors." Compare, for the service It-
self, Waka's wish that the Kauai chief might be the one to hide her bones
(p. 0228), the prayer of Aiwohikupua's seer (p. 0112) that his master might, in
return for his lifelong service, " bury his bones '" — e knlua keai iiiau iioi," and
his request of Laieikawal (p. 0262). that she would "leave this trust to your
descendants unto the last generation."

'Prenatal infanticide, omilomilo, was practiced in various forms thnmgh-
out Polynesia even in such communities as rejected infanticide after birth.
The skeleton of a woman, who evidently died during the operation, is pre-
served in the Bishop Museum to attest the practice, were not testimony f)f
language and authority conclusive.

'The manini (Tentim sandvicensiH, Street) is a flat-shaped striped fish com-
mon in Hawaiian waters. The spawn, called ahua, float in a jellylike mass
on the surface of the water. It is considered a great delicacy and must
be fished for in the early morning before the sun touches the water and releases
the spawn, which instiintly begin to feed and lose their rare transparency.

'The month Ikuroa is variously placed in the calendar year. According to
Malo, on Hawaii it corresponds to our October ; on Molokai and Maul, to .Janu-
ary ; on Oahu, to August : on Kauai, to April.

BECKWITH] NOTES ON THE TEXT 333

'The adoption by their grandparents and hiding away of the twins must be
compared with a large number of concealed birth tales in which relatives of
superior supernatural power preserve the hero or heroine at birth and train
and endow their foster cliildren for a life of adventure. This motive reflects
Polynesian custom. Adoption was by no means uncommon among Polynesians,
and many a man owed his peservation from death to the fancy of some distant
relative who had literally picked him off the rubbish heap to make a pet of.
The secret amours of chiefs, too, led, according to Malo (p. 82), to the theme of
the high chief's son brought up in disguise, who later proves his rank, a theme
as dear to the Polynesian as to romance lovers of other lands.

Chapter II

'The iako of a canoe are the two arched sticks which hold the outrigger.
The hiia iako are the points at which they are bound to the canoe, or rest upon
it, aft and abaft of the canoe.

" The verb hookviia means literally " cause to be pierced " as with a needle
or other sharp instrument. Eili describes the act of piercing, hoo is the
causative prefix, ia the passive particle, which was, in old Hawaiian, com-
monly attached to the verb as a suffix. The Hawaiian speech expresses much
more exactly than our own the delicate distinction between the subject in its
active and passive relation to an action, hence the passive is vastly more
common. Mr. J. S. Emerson points out to me a classic example of the passive
used as an imperative — an old form unknown to-day — in the story of the rock,
Lekia, the " pohaku o Lekia " which overlooks the famous Green Lake at
Kapoho, Puna. Lekia, the demigod, was attacked by the magician, Kalelkini,
and when almost overcome, was encouraged by her mother, who called out,
" Pohaku o Lekia, onia a paa " — " be planted firm." This the demigod effected
so successfully as never again to be shaken from her position.

" Hawaiian challenge stories bring out a strongly felt distinction in the
Polynesian mind between these two provinces, maloko a mawaho, " inside and
outside " of a house. When the boy Kalapana comes to challenge his oppressor
he is told to stay outside ; inside Is for the chief. " Very well," answers the
hero, " I choose the outside ; anyone who comes out does so at his peril." So
he proves that he has the better of the exclusive company.

"In his invocation the man recognizes the two classes of Hawaiian society,
chiefs and common people, and names certain distinctive ranks. The com-
moners are the farming class, hu, makaaina, lopakuakea, lopahoopilin-ale refer-
ring to different grades of tenant farmers. Priests and soothsayers are ranked
with chiefs, whose households, aialo, are made up of hangers-on of lower rank —
courtiers as distinguished from the low-ranking countrymen — makaaina — who
remain on the land. Chiefs of the highest rank, niaupio, claim descent within
the single family of a high chief. All high-class chiefs must claim jiarentage
at least of a mother of the highest rank ; the low chiefs, kaukaualii, rise to
rank through marriage (Malo, p. 82). The oM are perhaps the wohi, high
chiefs who are of the highest rank on the father's side and but a step lower on
the mother's.

"With this judgment of beauty should be compared Fornander's story of
Kepakailiula, where " mother's brothers " search for a woman beautiful enough
to wed their protegg, but find a flaw in each candidate ; and the episode of the
match of beauty in the tale of Knianimanuia.

Chapter III
"The building of a Iiciuu, or temple, was a common means of propitiating a
deity and winning his help for a cause. ElUs records (1825) that on the

334 ilAVVAriAX ROMANCE OF L,\IEIKAVVAI ! urn wx. »s

journey from Knilun to Keiilakekua he pnssed at least one inidK to every Imlf
mile. The classic instance in Hawaiian history is the building of tlie great
temple of Puukohala at Kawaihae l)y Kamehnmaha, in order to propitiate his
war god, and the tolling thitlier of liis rival, Keoua, to present as tlie first
victim upon the altar, a treachery wlilch practically concluded the conquest
of Hawaii. IMalo (p. 210) describes the "days of consecration of the temple."

"The nights of Kane and of Lono follow each other on the 27th and 28th
of the month and constitute tlie days of taboo for the god Kane. Kour such
taboo seasons occur during the month, eacii lasting from two to tiiree days
and dedicated to the gods Ku, Kanaloa, and Kane, and to Hua at the time of
full moon. The night Kukahi names the first niglit of the taboo for Ku, the
Idgliest god of Hawaii.

"By kahoaica the Hawaiians designate "the spirit or .soul of a person still
living," in distinction from tlie uhane, which may be the spirit of the dead.
Aka means shadow, likeness ; akaku, that kind of reflection in the mists whicii
we call the " specter in the brocken." Hoakaku means " to have a vision,"
a power which seei-s possess. Since the spirit may go abroad independently
of the body, such romantic shifts as the vision of a dream lover, so magically
introduced into more sophisticated romance, are attended with no difBcul-
ties of plausibility to a Polynesian mind. It is in a dream that Halemano
first sees the beauty of Puna. In a Samoan story (Taylor, I, 98) the sisters
catch the image of their brother in a bottle and tlirow it upon the princess's
bathing pool. When the youth turns over at home, the image turns in the
water.

'"Tile feathers of the no bird {Moho nobilin). with which the princess's house
is thatched, are the precious yellow feathers used for the manufacture of
cloaks for chiefs of rank. The mamo {Drepanis paciflca) yields feathers of a
richer color, but so distributed that they can not be plucked from the living
bird. This bird is therefore almost extinct in Hawaiian forests, while
the 00 Is fast recovering itself under the present strict hunting laws. Among
all the royal capes preserved in the Bishop Museum, only one is made of the
mamo feathers.

"The reference to the temple of Pahauna is one of a uuniber of passages
whieli concern themselves with antiquarian interest. In fliese and the transi-
tion passages the hand of the writer is directly visible.

"The whole treatment of the Kauakahialii episode suggests an inthrust.
The flute, whose playing won for the chief his first bride, plays no part at all
in the wooing of Laieikawai and hence is inconsistently emphasized (p. 0208).
(liven a widely .sung hero like Kauakahialii, whose flute playing is so popu-
larly connected with his love making, and a celebrated heroine like the beauty
who dwelt among the birds of Paliuli, and the story-tellers are almost certain
t« couple their names in a tale, confused as regards tlie flute, to be sure, but
whose classic character is perhaps attested by the gi-ace of the description.
The Hebraic form in which the story of the approach of the divine beauty is
couched (p. 086) can not escape the reader, and may be compared with the
advent of the Sun god later in the story (p. 0295). There is nothing in the
content of this story to justify the idea that the chief had lost his first wife,
Kailiokalauokekoa, unless it be the fact that he is searching Hawaii for
another beauty. Perhaps, like the heroine of Halemmw, the truant wife re-
turns to her husband through jealousy of her rival's attractions. A special

BECKWITH] NOTES ox THE TEXT 335

relation seems to exist in Hawaiian story between Kauai and the distant Tuna

on Hawaii, at tlie two extremes of tlie island group: it is here that Halemarw
from Kauai weds the beauty of his dream, and it is a Kauai boy who runs the
sled race with Pele in the famous myth of Kalcwalo. With the Kauakahialii tale

(found in Hatoaiian Anmml. 1907. and Paradise of the Pacific, 1911) compare
Gray's New Zealand story (p. 235) of Tu Tanekai and Tiki playing the horn
and the pipe to attract Hinemoa, tlie maiden of Rotorua. In Malo. p. 117, one
of the popular stories of this chief is recorded, a tale that resembles Gill's of
the spirit meeting of Watea and Papa.

"These are all wood birds, in which form Gill tells us (Myths and Songs.
p. 35) the gods spoke to man in former times. Henshaw tells us that the oo
{Moho nobilis) has " a long shaking note with ventriloquial powers." The alala
is the Hawaiian crow (Corvus haiouiiemis), whose note is higher than in our
species. If. as Henshaw says, its range is limited to the dry Kona and Kau
sections, the chief could hardly hear its note in the rainy uplands of Puna.
But among the forest trees of Puna the crimson apapane (Himatione saiiguinea)
still sounds its "sweet monotonous note;" the bright vermilliou iiicipolena

(Vectiaria coccinea) hunts insects and trills its "sweet continual song;" the
■'four liquid notes " of the little rufous-patched elcpaio (Eopsaltria sandvi-
censis), beloved of the canoe builder, is commonly to be heard. Of the birds
described in the Laielohelohe series (p. 0246) the cluck of the alae {GalUn/ula
sandricensis) I have heard only in low marshes by the sea, and the ewaewaiki
I am unable to identif.v. Andrews calls it the cry of a spirit.

" Moaulanuialcea means literally " Great-broad-red-cock," and is the name of
Moikeka's house in Tahiti, where he built the temple Lanikeha near a mountain
Kapaahu. His son Kila journeys thither to fetch his older brother, and finds it
" grand, majestic, lofty, thatched with the feathers of birds, battened with bird
bones, timbered with kauila wood." (See Fornander's Kila.)

Chapter IV

"Compare Gill's story of the first god, Watea, who dreams of a lovely
woman and finds that she is Papa, of the underworld, who visits him in dreams
to win him as her lover. (Myths and Songs, p. 8.)

"In the song the girl is likened to the lovely lehwa blossom, so common to
the Puna forests, and the lover's longing to the fiery crater, Kilauea, that lies
upon their edge. The wind is the carrier of the vision as it blows over the
blossoming forest and scorches its wing across the flaming pit. In the Hale-
maiio story the chief describes his vision as foUows : " She is very beautiful.
Her eyes and form are perfect. She has long, straight, black hair and she seems
to be of high rank, like a princess. Her garment seems scented with the pele
and mahuna of Kauai, her skirt is made of some very light material dyed red.
She wears a hala wreath on her head and a lehua wreath around her neck."

"No other intoxicating liquor save aica was known to the early Hawaiians.
and this was sacred to the use of chiefs. So high is the percentage of free
alcohol in this root that it has become an article of export to Germany for use
in drug making. Vancouver, describing the famous Maui chief, Kahekili, says ;
" His age I suppose must have exceeded 60. He was greatly debilitated and
emaciated, and from the color of his skin I judged his feebleness to have been
brought on by excessive use of aica."

"In the Hawaiian form of checkers, called kmmne, the board, papamu, is
a flat surface of stone or wood, of irregular shape, marked with depressions
if of stone, often by bone set in if of wood ; these depressions of no definite
number, but arranged ordinarily at right angles. The pieces are beach pel)bles.

33(3 HAWAIIAN KOMANOK OF I^IIOIKAWAI Ibtii ann as

fornl for whlto, l;ivii for hliuU. Tlio snmllcsl lio.ml In llio iiiiisciiiu collcil ion
holds 90, the hirttcst, of wood, 180 iiioii. The boiird is scl up, leavln); one mijiu'i-
empty, jiikI the giiiiie la played by juinpinf;, the color reiimiidii!; longeHt on the
boiird winning the gnnie. Konanv wiis considered a piiMtiiue for chiefK and was
accompanied l>y reckless betting. An old native conducting me up a valley in
Kau district, Hawaii, pointed out a series of such evenly set deju'esslons on the
flat rock floor of the valley and assured nie that this must once have iieen
a chief's dwelling place.

"The malo Is a loin cloth 3 or 4 yards long and a foot wide, one eud of
which passes between the legs and fastens in front. The red mulo is the chief's
badge, and his bodyguard, says Malo, wear the girdle higher than common and
belted tight as If ready for Instant service. Aiwohikupuii eviilciilly tr;ivcl.s in
disguise as the mere follower of a chief.

"In Hawaiian warfare, the biggest boaster was the best man, and to shame
an antagonist by taunts was to score success. In the ceremonial boxing con-
test at the Makahlki festivities for Lono, god of the boxers, as described by
Malo, the " reviling recitative " is part of the program. In the story of Kawelo,
when his antagonist, punning on his grandfather's name of "cock," calls him
a " mere chicken that scratches after roaches," Kawelo's sense of disgrace is
so keen that he rolls down the hill for shame, but luckily bethinking himself
that the cock roosts higher than the chief (compare the Arab etiquette that
allows none higher than the king), and that out of its feathers, brushes are
made which sweep the chief's back, he returns to the charge with a handsome
retort which sends his antiigonist in ignominious retreat. In the story of Ijono,
when the nephews of the rival chiefs meet, a .si)arring contest of wit is set up,
depending on the fact that one is short and fat, the other long and lanky,
"A little shelf for the rats," jeers the tall one. " Little like the .smooth quoit
that runs the full course," responds the short one, and retorts " I^ong and
lanky, he will go down in the gale like a banana tree." " Like the va banana
that takes long to ripen," is the quick reply. Compare also the derisive chants
with which Kuapakaa drives home the chiefs of the six districts of Hawaii
who have got his father out of favor, and Ix)no"s taunts agaiu.<t the revolting
chiefs of Hawaii.

"The idiomatic passages "oohc imkn moiiioiui o Kuhalii," etc., and (on page
O102) " F hiiiui oukou i ko ouknn iikiii iiiakd i ke nnuli " are of doubtful interpre-
tation.

^This boast of downing an iiiilagoiiist with a single blow is illustrated In
the story of Kawelo. His adversary, Kahapaloa, has struck him down and is
leaving him for dead. " Strike again, he may revive," urge his supporters.
Kahapaloa's refusal is couched in these words :

" He is dead ; for it is a blow from the young.

The young must kill with a blow

Else will the fellow go down to Milu

And say Kahapaloa struck him twice,

Thus was the fighter slain."
All Hawaiian stories of demigods emphasize the cas*' of achievement as a
sign of divine rather than human capacity.

"* Shaking hands was of foreign introduction and marks one of the several
inconsistencies in Haleole's local coloring, of which " the deeds of Venus " is
the most glaring. He not only uses such foreign coined words as wati,

BECKwiTH] NOTES ON THE TEXT 337

" watch," and mare, " marry," but terms which are late Hawaiian, such as the
triple canoe, ptikolu, and provision boat, pelehu, said to have been introduced
in the reign of Kamfihameha I.

"" Famous Hawaiian boxing teachers kept master strokes in reserve for the
pupils, upon whose success depended their own reputation. These strokes were
known by name. Compare Kawelo, who before setting out to recapture Kauai
sends his wife to secure from his father-in-law the stroke called wahieloa. The
phrase " Ka at a ke kumu i ao oleia ia oukou " has been translated with a
double-punning meaning, literal and figurative, according to the interpretation of
the words. Cold-nose's faith in his girdle parodies the far-fetched dependence
upon name signs common to this punning race. The snapping of the end of his
loin cloth is a good omen for the success of a stroke named " End-that-
sounds " ! Even his supporters jeer at him.

" Few similes are used in the story. This figure of the " blood of a lamb,"
the " blow like the whiz of the wind," the moo ploughing the earth
with his jaw " like a shovel," a picture of the surf rider — " foam rose on each
side of his neck like a boar's tusks," and the appearance of the
Sun god's skin, " like a furnace where iron is melted," will, perhaps, cover
them all. In each the figure is exact, but ornamental, evidently used to
heighten the efEect. Images are occasionally elaborated with exact realization
of the bodily sensation produced. The rainbow "trembling in the hot rays of
the sun" is an example, and those passages which convey the lover's sensations
— " his heart fainted with love," " thick pressed with thunders of love," or
iiuch an image as " the burden of his mind was lifted." ' Sometimes the image
carries the comparison into another field, as in " we square together " and
" the windings and twistlngs of his journey " — a habit of mind well illus-
trated in the occasional proverbs, and in the highly figurative songs.

" The Polynesians, like the ancient Hebrews, practiced circumcision with
strict ceremonial observances.

" The gods invoked by Aiwohikupua are not translated with certainty, but
they evidently represent such forces of the elements as we see later belong
smong the family deities of the Aiwohikupua household. Prayer as an invo-
cation to tlie gods who are called upon for help is one of the most character-
istic features of native ritual, and the termination amama, generally accom-
panied by the finishing phrases «o won, " it is 'finished," and lele wale
aku la, " flown away," is genuine Polynesian. Literally mama means " to
chew," but not for the purpose of swallowing like food, but to spit out of the
mouth, as in the preparation of awa. The term may therefore, authorities say,
be connected with the ceremonial chewing of awa in the ritualistic invocations
to the gods. A similar prayer quoted by Gill (Myths and Songs, 120) he
ascribes to the antiquity of the story.

" The laau palau, literally " wood-that-cuts." which Wise translates " war
club," has not been identified on Hawaii in the Bishop Museum, but is de-
scribed from other groups. Gill, from the Hervey Islands, calls it a sharpened
digging stick, used also as a weapon. The gigantic dimensions of these sticks
and their appellations are emphasized in the hero tales.

"The Hawaiian cloak or kihei is a large square, 2 yards in size, made of
bark cloth worn over the shoulders and joined by two corners on one side in
a knot.

"The meaning of the idiomatic boast he lala kamahele no ka laau ku i ka

pali Is uncertain. I take it to be a punning reference to the Pali family from

60604—18

338 UAWAIIAN ROMANCE OF l^VIEIKAWAI Ietu.ann. «3

whom the chief sprung, but It niny simply be a way of saying " 1 am a very high
chief." Kiimaliole Is a term applied to a favorite and petted child, as, in later

religious apostrophe, to Christ liimsHr.

CllAI'TEll VI

"The puloiilou is snid to Imvc lii't-ii iiitrodiKeil iiy I'nao some live hundred

years ago, together witli the cereiiionljil ml f which it is the symbol. Since

for a person of low ranl^ to approacli a sacred place or person was deatli to the
intruder, it was necessary to guard against accidental offences by the use
of a sign. The pitloitlou consisted of a ball-shaped bundle of white bark cloth
attached to the end of a staff. This .synil)ol is to be seen represented upon tlie
Hawaiiiin coat of arms; and Kalalvaua's puloiilou, a gilded wooden ball on
the end of a long staff, is preserved in the Bishop Museum.

^ Long life was the Polynesian idea of divine blessing. Of Kualii the chanter
boasts that he " lived to be carried to battle in a net." The word is kaikoko,
" to carry on tlie baclc In a net," as in the case of old and feeble persons. Poly-
nesian dialects contain a full vocabulary of age terms from infancy to old age.

" Chiclvens were a valuable part of a chief's wealth, since from their feathers
were formed the beautiful fly brushes, kaJiili, used to wave over chiefs of rank
and carried in ceremonial processions. Tlie entrance to the rock cave is still
shown, at the mouth of Kaliuwaa valley, where Kamapuaa's grandmother
shut up her chickens at night, and It was for robbing his uncle's henroost that
this rascally pig-god was chased away from Oahu. This reference is therefore
one of many Indications that the Laieikawal tale belongs with those of the
ancient demigods.

'"Mr. Meheula suggested to me this translation of the idiomatic allusions
to the canoe and the coral reef.

Chapter VlII

"A peculiarly close family relation between brother and sister is reflected in
Polynesian tales, as In those of Celtic, Finnish, and Scandinavian countries.
Each serves as messenger or go-between for the other in matters of love or
revenge, and guards the other's safety by magic arts. Such a condition repre-
si'iits ;i sdcipty in which the family group is closely bound together. For such
illr,str;iti'iiis cdnipare the Fornander stories of Halemano, Hinaikamalama,
KdhiiiniiattuUi, Nihoalaki, KauUmupokU, Pamatio. The character of accom-
plished sorceress belongs especially to the helpful sister, a woman of
the Malic or Kahalaomapuana type, whose art depends upon a life
of solitary virginity. She knows spells, she can see what is going on at
a distance, and she can restore the dead to life. In the older stories
she generally appears in bird form. In more human tales she wins her
brother's wishes by strategy. This is particularly true of the characters in this
story, who win their way by wit rather than magic. In this respect the
youngest sister of Aiwohikupua should be compared with her prototype, Kaula-
napokll, who weaves spells over plants and brings her slain brothers back to life.
Kahalaomapuana never performs any such tasks, but she is pictured as Invin-
cible in persuasion ; she never falls in sagacity, and is always right and always
successful. She is, in fact, the most attractive character in the story. It Is
rather odd, since modern folk belief is firmly convinced of the power of love
spells, that none appear in the recorded stories. All is accomplished by
strategy.

BECKWiTH) NOTES ON THE TEXT 339

" For the traQSlation of this dialogue I am indebted to tlie late Dr. Alex-
ander, to whose abstract of the story I was fortunate enough to have access.

Chapteb X

" To express the interrelation between brothers and sisters two pairs of
kinship terms are used, depending upon the age and sex. Sisters speak of
brothers as kaiktmane, and brothers of sisters as kaikuahine, but within the
same sex kaikuaaim for the older and kaikaiita for the .vounger is used. So
on page 0147 Aiwohikupua deserts his sisters — kaikuahine — and the girls lament
for their younger sister — kaikaina. After their reunion her older sisters —
kaikimana — ask her counsel. Notice, too, that when, on page 0139, the brother
bids his youngest sister — kaikuahine opiopio — stay with " her sisters " he
uses the word kaikuaana, because he is thinking of her relation to them, not of
his own. The word pokii — " little sister " — is an endearing term used to good
effect where the younger sister sings —

" I am going back to your little sisters (me o'u pokii)
To my older sisters (kaikiiaana) I return."

" The line translated " Fed upon the fruit of sin " contains one of those
poetic plays upon words so frequent in Polynesian song, so difficult to repro-
duce in translation. Literally it might read " Sheltering under the great hala
tree." But hala also means " sin." This meaning is therefore caught up and
employed in the next line — "is constancy then a sin?" — a repetition which is
lost in translation. Malti, shade, is a doubtful word, which may, according to
Andrews, mean " protected," or may sta,nd for " wet and uncomfortable," a
doubt evidently depending upon the nature of the case, which adds to the
riddling character of the message. In their songs the sisters call up the
natural scenery, place names, and childhood experiences of their native home on
Kauai. The images used attempt actual description. The slant of the rain, the
actual ladder of wood which helps scale the steep footpath up Nualolo Valley
(compare Swig of Kualii, line 269, Lyons' version), the rugged cliffs which
are more easily rounded by sea — " swimming 'round the steeps " — picture
actual conditions on the island. Notice especially how the song of the youngest
sister reiterates the constant theme of the " follow your leader " relation be-
tween the brother and his younger sisters. Thus far they have unhesitatingly
followed his lead ; how, then, can he leave them leaderless? is the plea : First,
in their sports at home; next, in this adventure over sea and through the
forest; last, in that divine mystery of birth when he first opened the roadway
and they, his little sisters, followed after.

Chaptkr XI

"This H-leaf trumpet is constructed from the thin, dry, lilylike leaf of the
wild H nuich as children make whistles out of grass. It must be recalled that
nmslcal instruments were attributed to gods and awakened wonder and awe in
I'ol.vnesian minds.

Ch.\pter XII

" In the story of Kapuaokaohcloai we read that the daughter of the king
of Kuaihelani, the younger brother of Hina, has a daughter who lives apart
under a sacred taboo, with a bathing pool in which only virgins can safely bathe,
and " ministered to by birds." Snmoan accounts say that the chiefs kept

340 HAWAIIAN ROMANCE OF LAIEIKAWAI [eth ANN. 33

tiiiiie birds in their liouses as pets, which flutter freely about the rafters. A
stranger unaccustomed t<> such a sl^'ht nilfrlit find in it soniethinfc wonderful
and hence supernatural.

CllAI-TK.lt XlII

"A Strict taboo between man ami W(im;iii forbade eating together on ordi-
nary occasions. Such were tlie talioo restrictions that a well-regulated house-
hold must set up at least six separate hou.ses : a temple for the household gods,
lieiau; an eating house for the men, hule muu, which was taboo to the women;
and four houses especially for the women — the living house, hale noa, which the
Iiusband might enter; the eating house, hale aina; the house of retirement at
certain periods, which was taboo for the husband, hale pea; and the kua, wliere
she beat out tapa. The food also must be cooked in two separate ovens and
prepared separately in different food vessels.

**The place of surf riding in Hawaiian song and story reflects its p(jpuiarity
as a .sport. It inspires chants to charm the sea into good surfing — an end also
attained by lashing the water with the convolvulus vine of the sea beach ; forms
the background for many an amorous or competitive adventure ; and leaves a
number of words in the language descriptive of the surfing technique or of the
surf itself at particular localities famous for the sport, as, for example, the
" Makaiwa crest" in Jloikeha's chant, or the " Huia " of this story. Three
kinds of surfing are indulged in — riding the crest in a canoe, called pa lea toaa;
standing or lying flat upon a board, which is cut long, rounded at the front end
and square at the back, with slightly convex surfaces, and highly polished;
and, most diffictilt feat of all. riding the wave without support, body submerged
and head and shoulders erect. The sport begins out where the high waves
form. The foundation of the wave, honva, the crest side, muku, and the rear,
lala, are all distinguished. The art of the surfer lies in catching the crest by
active paddling and then allowing it to bear him in swift as a race horse to the
hua, where tlie wave breaks near the beach. All swimmers know that three
or four high waves follow in succession. As the first of these, called the
kulaiia, is generally " a high crest which rolls in from end to end of the beach
and falls over bodily," the surfer seldom takes it, but waits for the ohu or opuu,
which is " low. smooth and strong." For other details, see the article by a
Hawaiian from Kona. published in the Ilninnhin Annual, 1896. page 106.

Chapter XIV

*' Honi, to kiss, means to "touch" or "smell," and describes the Polynesian
embrace, which is performed by rubbing noses. Williams (I, 1.52) describes
it as " one smelling the other with a strong sniff."

Chapter XV

"The abrupt entrance of the great moo, as of its disappearance later in the
story, is evidently due to the humanized and patched-together form in which we
get the old romance. The moo is the animal form which the god takes who
serves Aiwohlkupua's sisters, and represents the helpful beast of Polyne-
sian folk tale, whose appearance is a natural result of the transforma-
tion power ascribed to the true demigod, or kupna, in the wilder mythical tales.
The myths of the coming of the moo to Hawaii in the days of the gods, and of
their subjection by Hiiaka, sister of Pele, are recounted in Westervelt's " Legends
of Honolulu" and in Emerson's "Pele and Hiiaka." Male (p. 114) places
Waka also among the lizard gods. These gods seem to have been connected

BECKwiTH] NOTES ON THE TEXT 341

with the coming of the Pali family to Hawaii as recounted in Liliuokalani's
" Song of Creation " and in Male, page 20. The ritual of the god Lono, whose
priests are inferior to those of Ku, is called that of " Paliku " (Malo, 210), a
name also applied to the northern part of Hilo district on Hawaii with which
this story deals. The name means " vertical precipice," according to Emerson,
and refers to the rending by earthquakes. In fact, the description in this story
of the approacli of the great lizard, as well as his name — the word kiha refer-
ring to the writhing convulsions of the body preparatory to sneezing — identify
the monster with the earthquakes so common to the Puna and Hilo districts of
Hawaii, which border upon the active volcano, Kilauea. Natives say that a
great lizard is the guardian spirit or aumakua of this section. At Kalapana is
a pool of brackish water in which, they assert, lies the tail of a moo whose
head is to be seen at the bottom of a pool a mile and a half distant, at
Punaluu ; and bathers in this latter place always dive and touch the head in
order to avert harm. As the lizard guardians of folk tale are to be found " at
the bottom of a pit" (see Fornander's story of Auli-tle). so the little gecko of
Hawaii make their homes in cracks along cuts in the pall, and the natives fear
to harm their eggs lest they " fall off a precipice " according to popular belief.
When we consider the ready contractility of Polynesian demigods, the size of
the monster dragons of the fabulous tales is no difficulty in the way of their
identification with these tiny creatures, the largest of which found on Hawaii
is 144 millimeters. By a plausible analogy, then, the earthquake which rends
the earth is attributed to the god who clothes himself in the form of a lizard ;
•still furtlier, such a convulsion of nature may have been used to figure the
arrival of some warlike band who peopled Hawaii, perhaps settling in this very
Hilo region and forcing their cult upon the older form of worsliip.

Chapteb XVI

'^ The ieie vine and the sweet-scented fern are, like the maile vine, common in
the Olaa forests, and are considered sacred plants dedicated to ceremonial
purposes.

°"The fight between two kupua. one in lizard form, the other in the form of a
dog, occurs in Hawaiian story. Again, when Wahanui goes to Tahiti he touches
a land where men are gathering coral for the food of the dead. This island
takes the form of a dog to frighten travelers, and is named Kanehunamoku.

'■'The season for the bird catcher, kanaka kia manii, lay between March and
May, when the lehua flowers were in bloom in the upland forest, where the birds
of bright plumage congregated, especially the honey eaters, with their long-
curved bill, shaped like an insect's proboscis. He armed himself with gum,
snares of twisted fiber, and tough wooden spears shaped like long fishing poles,
which vrere the kia mati/u.. Having laid his snare and spread it with gum, he
tolled the birds to it by decorating it with honey flowers or even transplanting
a strange tree to attract their curiosity ; he imitated the exact note of the bird
lie wished to trap or used a tamed bird in a cage as a decoy. All these practical
devices must be accompanied by prayer. Emerson translates the following
bird charm :

Na aumakua i ka Po, Spirits of darkness primeval.

Na aumakua i ka Ao, Spirits of light.

la Kane i ka Po, To Kane the eternal.

la Kanaloa i ka Po, To Kanaloa the eternal.

la Hoomeha i ka Po, To Hoomeha the eternal.

I ko'u mau kapuna a pan loa i ka Po, To all my ancestors from eternity.

342

HAWAIIAN UOMANCI

.AIEIKAWAI

lETII.

la KU'hiiliilniliiin.'Miii i Uii Vo,

III pale 1 kii To.

A |)uk:i 1 ke Ao.

Owjtu, o Eleele, kii men iiihi kii iiumn,

Honiiii he iki,

Iloniiii he loan mii,

IMI oukou n kc ku;ilii\vi,

A ke kualono,

Ilo'n inai oukou i ka manu a pau,

Hoolli oukou iluna o ke kepau kahi e

pill al,
AuKitna ! Ta noa.

To Kuhiiluliuluniauu, the eternal.

That you umy banish the darkness.

That we may enter the llRht.

To nie, Eleele. Kive divine power.

Give iiitelligenfe.

Give great .suceess.

Climb to the woode<l mountains.

To the mountain ridges.

Gather all the birds.

Bring them to my gum to he held fast.

.\nieii. il is liiiished.

Chai'tek XVII

" For the cloud sign compare ihe stmy of Knnlii's liatllcs and in Westervelt's
I.epeamua (Legends of Honolulu, p. 217). the light with the water monster.

"Of Hawaiians at prayer Dibble says: "The people were in the habit
of praying every morning to the gods, clapping their hands as they muttered a
set form of words in a singsong voice.''

Chaptku XVIII

"The three niouutaiu domes of Hawaii rise from 13,000 to 8,000 feet above
the sea. and the two highest are in the wintertime often capped with snow.

" The games of Jcihi and ume, which furnished the popular evening enter-
tainment of chiefs, were in form much like our " Spin the plate " and " For-
feits." Kilu was played with " a funnel-shaped toy fashioned from the upper
portion of a drinking gourd, adorned with the imuchc ornamentation charac-
teristic of Niihau calabashes." The player must spin the gourd in such a way
as to hit the stalve set up for his side. Each hit counted 5, 40 scoring a game.
Each player sang a song before trying his hand, and the forfeit of a Imla
dance was exacted for a miss, the successful spinner claiming for his forfeit
the favor of one of the women on the other side. Vme was merely a method
of choosing partners by the master of ceremonies touching with a wand, called
the iiiaile, the couple selected for the forfeit, while he sang a jesting song.
The sudden personal turn at the close of many of the oli may perhaps be
accoimted for liy their composition for this game. The kacke dance is that
form of Itula in which the beat is made on a kaekeeke instrument, a hollow
bamboo cylinder struck upon the ground with a clear hollow sound, said to have
been introduced by Laamaikahiki, the son of Moikeha. from Tahiti.

Chapter XIX

" In the story of Kauakahialii, his home at I'ilianakalaui is located in the
mountains of Kauai back of the ridge Kuamoo, where, in spite of its inland
position, he po.ssesses a fish-pond well stocked with fish.

"The Hawaiian custom of group marriages between brothers or sisters is
clearly brought out in this and other passages in the story. " Guard our
wife " — Ka loahine a kaua — says the Kauai chief to his comrade, " she be-
longs to us two " — ja ia kaua. The sisters of Aiwohikupua call their mis-
tress's husband " our husband " — ka kakoii kune. So Laieikawai's younger
sister is called the '• .voung wife" — wahine opio — of Laieikawai's husband, and
her husband is called his punalua, which is a term used between friends who
have wives in common, or women wlio have common husbands.

BECKWITH] NOTES ON THE TEXT 343

"" The Hawaiian flute is believed to be of ancient origin. It is made of a
bamboo joint pierced with holes and blown through the nose while the right
hand plays the stops. The range is said to comprise five notes. The name
Kanikawi means " changing sound " and is the same as that given to Kaponohu's
supernatural spear.

Chapter XX

"At the accession of a new chief in Hawaii the land is reilistributed among
his followers.

'""The names of Malio and Halaanianl are still to be found in Puna. Ellis
(1825) notes the name Malio as one of three hills (evidently transformed
demigods), which, according to tradition, joined at the base to block an immense
flow of lava at Pualaa, Puna. Off the coast between Kalapana and Kahawalea
lies a rock shaped like a headless human form and called Halaaniani, although
its legend retains no trace of the Puna rascal.

Chapter XXI

■"The Jiuia is a specially high wave formed by the meeting of two crests, and
i.s said to be characteristic of the surf at Kaipalaoa, Hawaii.

" Kumukahi is a bold cape of black lava on the extreme easterly point of the
group. Beyond this cape stretches the limitless, landless Pacific. Against its
fissured sides seethes and booms the swell from the ocean, in a dash of foaming
spray. Piles of rocks mark the visits of chiefs to this sacred spot, and tombs
of the dead abut upon its level heights. A visitor to this spot sees a magnificent
horizon circling the wide heavens, hears the constant boom of the tides pulling
across the measureless waters. It is one of the noteworthy places of Puna,
often sung in ancient lays.

Chapter XXII

" The name of Laieikawai occurs iu no old chants with which I am familiar.
But in the story of Unii, the mother of his wife, Piikea. is called Laielohelohe.
She is wife of Piilani and has four children who " have possession on the edge
of the tabu," of whom Piikea is the first-born, and the famous rival chiefs of
Maui, Louopil and Kihapiilani, are the next two ; the last is Kalanilouoakea.
who is described in the (;hant quoted by Fornander as white-skinned and
wearing a white loin cloth. Umi's wife is traditionally descended from the
Spaniards wrecketl on the coast of Hawaii (.see Lesson). The "Song of
Creation " repeats the same genealogy and calls Laielohelohe the daughter of
Keleanuinohoonaapiapi. In the " ninth era " of the same song Lohelohe is
" the last one born of Lailai " and is " a woman of dark skin." who lived in
Nuumealani.

"To preserve the umbilical cord in order to lengthen the life of a child was
one of the first duties of a guardian. J. S. Emerson says that the piko was
saved in a bottle or salted and wrapped in tapa until a suitable time came
to deposit it in some sacred place. Such a depository was to be found on
Oahu, according to Westervelt, in two rocks in the Niiuanu valley, the trans-
formed moo women, Hauola and Haupuu. In Hawaii, in Puna district, on
the north and south boundaries of Apuki, lie two smooth lava mounds whose
surfaces are marked with cup hollows curiously ringed. Pictograplis cover
other surfaces. These are named Puuloa and Puumauawalea, or " HiU of long
life " and " Hill that brings together with rejoicing," and the natives tell me
that within their own lifetime pilgrimages have been made to this .spot to deposit
the pilco within some hollow, cover it with a stone, and thus insure long life
to the newborn infant.

344 HAWAIIAN ROMANCE OF LAIEIKAWAJ Ieth.asn. si

ChaI'TKH XXIV

" More tlmn 470 species of Iniul snails ol' a single geuus, AvhaUnella, are to
be fouiiil in the luountaliis of Hawiiil, a fact of niarlied Interest to science in
observing environmental effect upon the iliffereiitiation of speciesi One of
these the natives call piiim kani oi or "shrill voicetl snail," averring tliat a
certain cricketlilie chirp that rings through the stillness of the almost insect-
less valleys is tlie voice of this i)articular species. Emerson says that the name
kaliiiU is applied to the land snail to describe the peculiar tilting motion as the
snail crawls tirst to one side and then to the other of the leaf. He quotes a
little song that runs:

Kaliuli aku, kahuli mai, Tilting this way and that.

Kahull lei ula, lei akolea, Tilts the red fern-plume.

Kolea, kolea, e kli ka wai, Plover, plover, bring me dew.

Wal akolea. Dew from the fern-plume.

" This incident is unsatisfactorily treated. We never know how Waka cir-
cumvented Malio and restored her grandchild to the husband designed for her.
The whole thing sounds like a dramatic innovation with farcical import, which
appeared in the tale without motivation for the reason that it liad none iu its
inception. The oral narrator is rather an actor than a composer ; he may have
introduced thi.s episode as a surprise, and its success as farce perpetuated it as
romance.

Chapter XXVI

" This episode of the storm is another inconsistency in the story. Tlie storm
signs belong to the gods of Aiwohikupua and his brother, the Sun god, not to
I-aieikawai, and were certainly not hers when Waka deserted her. If they
were given her for protection by Kahalaomapuana or through the influence
of the seer with the Kauai family, the story-teller does not inform us of the fact.

™ The pa-M is a woman's main garment, and consists of five thicknesses of
bark cloth 4 yards long and 3 or 4 feet wide, the outer printed in colors, and
worn WTapped about the loins, reaching the knees.

Chapter XXVII

" In mythical quest stories the hero or heroine seeks, by proving his rela-
tionship, generally on the mother's side, to gain the favor of the supernatural
guardian of whatever treasure he seeks. By breaking down the taboo he
proclaims his rank, and by forcing the attention of the relative before the
angry god (or chief) has a chance to kill him (compare the story of Kalania-
manuia where the father recognizes too late the son whom he has slain), he
gains time to reveal himself. In this episode the father's beard is, like the
locks of Dionysus in Euripides' line, dedicated to the god, hence to seize it
was a supreme act of lawlessness

" According to the old Polynesian system of age groups, the " mother's
brother " bears the relation to the child of makiiu equally with his real parents
Kahalaomapuana says to her father :

" I am your child (kunia),
The child of Laukieleula,
The child of Mokukelek.ihikl,
The child of Kaeloikanialama."

BECK WITH] NOTES ON THE TEXT 346

thus claiming rank from all four sources. Owing to inbreeding and this multi-
ple method of inheriting title, Polynesian children may be of higher rank than
either parent. The form of colloquy which follows each encounter (compare
Kila's journey to Tahiti) is merely the customary salutation in' meeting a
stranger, according to Hawaiian etiquette.

" The name Laukieleula means " Red-kiele-leaf." The klele, Andrews says,
is " a sweet-scented flower growing in the forest," and is identified by some
natives with the gardenia, of which there are two varieties native in Hawaii ;
but the form does not occur in any chants with which I am familiar. It is
probably selected to express the idea of fragrance, which seems to be the
kiipua property of the mother's side of the family. It is the rareness of
fragrant plants indigenous to the islands, coupled with sensuous delight in
odor, which gives to perfume the attributes of deity, and to those few varieties
which possess distinct scent like the maile and hala, a conspicuous place in
religious ceremonial.

The name of Moanalihaikawaokele, on the other hand, appears in the
" Song of Creation," in the eighth era where the generations of Uli are sung. In
the time of calm is born the woman Lailai, and after her the gods Kii, Kane,
and Kanaloa, and it is day. Then

" The drums are born,
Called Moanaliha,
Kawaomaaukele came next.
The last was Kupololiilialiirauaoloipo,
A man of long life and very high rank."

There follow 34 pages devoted to the history and generations of this family
before the death of this last chief is recorded. Now it is clear that out of the
first two names, Moanaliha and Kawao(maau)kele, is compounded that of the
storm god. This would place him in the era of the gods as the father of Ku
and ancestor of the Uli line.

Chapter XXVIII

" The story of the slaying of Halulu in the legend of Aukelenuiaiku is a close
parallel to the Indian account of the adventure with the thunder bird. (See
Matthews's "Navajo legend.s.") The thunder bird Is often mentioned in
Hawaiian chants. In the " Song of Creation " the last stanza of the third or
bird era points out

" — the leaping point of the bird Halulu,
Of Kiwaa, the bird of many notes.
And of those birds that fly close together and shade the sun."

"The divine approach marked by thunder and lightning, shaken by earth-
quake and storm, indicates the kupua bodies in which the Sun god travels
in his descent to earth. There are many parallels to be found in the folk
stories. When the sister of Halemano sets out to woo the beauty of Puna
she says : "When the lightning flashes, I am at Maui ; when it thunders I
am at Kohala; when the earth quakes, at Hamakua ; when freshets stain
the streams red, I am at Puna." When Hoamakeikekula, the beauty of
Kohala, weds, "thunder was heard, lightning flashed, rain came down in tor-
rents, hills were covered with fog ; for ten days mist covered the earth." When
T'weuwelekehau, son of Ku and Hula, is born, " thunder, lightning, earth-
quake, water, floods and rain " attend his birth. In Aukelenuiaiku, when the
60604— IS

34G IIAWAIIAK KOMANCE OF LAIHIKAVVAI Ietii an.n 3:i

wife of MakalU comes out of her house her beauty overshndows tlie rays of
the sun, " darkness covered the land, the red rain, fog, and fine rain followed
each other, then freshets flowed nud lightning played In the heavens; after
this the form of the woman was seen coming along over the tips of the fingers
of her servants. In all her beauty, the sun shone at her back and the rainbow
was as though It were her footstool." In the prayer to the god Lono, quoted
by Fornander, II, 352, we read :

" These are the sacred signs of the assembly ;

Bursting forth Is tlie voice of the thunder ;

Striking are the rays of the lightning;

Shaking the earth Is the earthquake;

Coming is the dark cloud and the rainbow ;

Wildly comes the rain and the wind;

Whirlwinds sweep over the earth ;

Rolling down are the rocks of the ravines;

The red mountain streams are rushing to the sea ;

Here the waterspouts ;

Tumbled about are the clustering clouds of heaven;

Gushing forth are the springs of the mountains."

Chapter XXXIV

" Kaouohiokala, Mr. Emerson tells me, is the name of one of the evil spirits
invoked by the priest in the art of po'iuhane or "soul-catching." The spirit
is sent by the priest to entice the soul of an enemy while its owner sleeps, in
order that he may catch it in a coconut gourd and crush it to death between
his hands. " Lapu lapuwale" is the Hawaiian rendering of Solomon's ejacu-
lation " Vanity of vanities ! "

APPENDIX

HAWAIIAN STORIES

ABSTRACTS FROM THE TALES COLLECTED BY

FOENANDER AND EDITED BY THOMAS G. THRUM.

THE BISHOP MUSEUM, HONOLULU

HAWAIIAN STORIES

Page
I. Song of Creation, as trans-
lated by Liliuokalanl — 350
II. Chants Relating the
Origin of the Group:
From the Fornander
manuscript :

A. Kahakuikamoana 350

B. Pakui 351

C. Kainahualele 351

D. Opukahonua 351

E. Kukallani 351

F. Kualii 351

III. Hawaiian Folktales, Ro-
mances, OB MooLELo:
From the Fornander
manuscript :

A. Hero tales primarily of

Oahu and Kauai —

1. Aukelenuiaiku 352

2. Hinaaikamalama 354

3. Kaulu . 354

4. Palila 355

5. Aiai 356

6. Puniaikl 356

7. Pikoiakaalala 357

8. Kawelo 357

9. Kualii 358

10. Opelemoemoe 358

11. Kalelealuaka 359

B. Hero tales primarily of

Hawaii —

1. Wahanui 359

2. Kamapuaa 360

3. Kana 361

4. Kapunohu 362

5. Kepakailiula 362

6. Kaipalaoa 363

7. Moikeha 363

8. Kila 364

9. Umi 365

10. Kihapillani (of Maui)_ 366

11. Pakaa and Kuapakaa__ 366

12. Kalaepuni 367

13. Kalaehina 368

14. Lonoikamakahiki 368

15. Keaweikekahialli (an In-

cident) 369

Page
III. Hawailan Folktales — Con.

B. Hero tales — Con.

16. Kekuhaupio (an inci-
dent) 370

C. Love stories —

1. Halemano 370

2. Uweuwelekehau 371

3. Laukiamanuikahiki 371

4. Hoamakeikekula 371

5. Kapuaokaoheloai 372

D. Ghost stories and tales of

men brought to life —

1. Oahu stories—

Kahalaopuna 372

Kalanimanuia 373

Pumaia 373

Nihoalaki 373

2. Maui stories —

Eleio 374

Pamano 374

3. Hawaii stories —

Kaulanapokll 375

Pupuhuluena 375

Hiku and Kawelu 376

E. Trickster stories —

1. Thefts—

Iwa 376

Maniniholokuaua 377

Pupualenalena 377

2. Contests with spirits —

Kaululaau (see El-
eio) 377

Lepe 378

Hanaaumoe 378

Punla 378

Wakaina 378

3. Stories of modern cun-
ning—

Kulepe 379

Kawaunuiaola 379

M a 1 auhaalenalenau-

pena 379

Waawaaiklnaaupo and

Waawaaikinaanao _ 379
Kuauamoa 379

350 HAWAIIAN llOMANCE OF LAIEIKAWAI [kthann. as

I. Song of Creation (Hekumulipo)

The " account of the creation of the world according to Hawaiian
tradition" is said to celebrate Lonoikaniakahiki, also called Kaii-
nianiao, who was the father of Kalaniopuu, king of Hawaii at
the time of Cook's visit. The song was "composed by Keaiiluiiiokvi
in 1700 " and handed down by the chanters of the roj'al line since that
day. It was translated by "Liliuokalani of Hawaii" in 1895-1897,
and published in Boston, 1897.

From the Sea-bottom (?) (the male) and Darkness (the fe-
male) are born the coral insect, the starfish, sea urchin, and the
shellfish. Next seaweed and grasses are born. Meanwhile land has
arisen, and in the next era fishes of the sea and plants of the for-
est appear. Next are born the generations of insects and birds;
after these the reptiles — all the "rolling, clinging" creatures.
In the fifth era is born a creature half pig, half man: the races of
men also appear (?)• In the sixth come the rats; in the seventh,
dogs and bats; in the eighth is born the woman Lailai (calmness),
the man Kii, and the gods Kane and " the great octopus " Kanaloa.
Lailai flies to heaven, rests upon "the boughs of the aoa tree in
Nuumealani," and bears the earth. She weds Kii and begets a gen-
eration of gods and demigods.

In the course of these appear Wakea and his three wives, Hauniea,
Papa, and Hoohokukalani. Wakea, becoming unfaithful to Papa,
changes the feast days and establishes the taboo. Later the stars
are hung in the heavens. Wakea seeks in the sea for " seeds from
Hina," with which to strew the heavens. Hina floats up from the
bottom of the sea and bears sea creatures and volcanic rocks. Hau-
mea, a stranger of high rank from Kuaihelani at Paliuli, marries her
own sons and grandsons. To her line belong Waolena and his wife
Mafuie, whose grandchild, Maui, is born in the shape of a fowl.
The brothers of his mother, Hina, are angi-y and fight Maui, but are
thrown. They send him to fetch a branch from the sacred aiva
bush; this, too, he achieves. He desires to learn the art of fishing,
and his mother gives him a hook and line with which he catches " the
royal fish Pimoe." He "scratches the eight eyes" of the bat who
abducts Hina. He nooses the sun and so wins summer. He con-
quers (?) Hawaii, Maui, Kauai, and Oahu. From him descends" the
only high chief of the island."

II. Chants Relating the Origin of the Group
A. kahakuikamoana

This famous priest chants the history of " the row of islands from
Nuumea; the group of islands from the entrance to Kahiki." First
Hawaii is born, " out of darkness," then Maui, then Molokai " of

BECK WITH]

351

royal lineage." Lanai is a foster child, Kahoolawe a foundling, of
whose afterbirth is formed the rock island Molokini. Oahu and
Kauai have the same mother but different fathers. Another pair
bear the triplets, the islets Niihau, Kaulu, and Nihoa.

B. PAKUI

According to this high priest and historian of Kamehameha I,
from Wakea and Papa are born Kahikiku, Kahikimoe, " the founda-
tion stones," "the stones of heaven," Hawaii, and Maui. While
Papa is on a visit to Kahiki, Wakea takes another wife and begets
Lanai, then takes Hina to wife and beg;ets Molokai. The plover tells
Papa on her return, and she in revenge bears to Lua the child Oahu.
After this she returns to Wakea and bears Kauai and its neighboring
islets.

C. KAMAHUALELE

The foster son of Moikeha accompanies this chief on the journey to
Hawaii and Kauai. On sighting land at Hawaii he chants a song
in honor of his chief in which he calls Hawaii a " man," " child of
Kahiki," and " royal offspring from Kapaahu."

D. OPUKAHONUA

This man with his two brothers and a woman peopled Hawaii 95
generations before Kamehameha. According to his chant, the islands
are fished up from Kapaahu by Kapuheeuanui, who brings up one
piece of coral after another, and, offering sacrifices and prayers to
each, throws it back into the ocean, so creating in succession Hawaii,
Maui, Kauai, and the rest of the islands of the gi'oup.

E. KUKAILANI

A powerful priest, 75 generations from Opukahonua, on the occa-
sion of the sacrifice in the temple of the rebel Iwikauikana by Kena-
loakuaana, king, of Maui, chants the genealogies, dividing them into
the time from the migration from Kahiki to Pili, Pili to Wakea,
Wakea to Waia, and Waia to Liloa.

The song of Kualii was composed about 1700 to celebrate the royal
conqueror of Oahu. It opens with an obscure allusion to the fishing
up by Maui from the hill Kauwiki, of the island of Hawaii, out of the

352 HAWAIIAN ROMANCE OF LAIEIKAWAI [Exn ann.>3

bottom of the sea, and the fetching of the gods Kane and Kanaloa,
Kauakahi and Maliii, to these islands.

III. Hawaiian Folk Talks, Romances, oh Moolelo

A. IIEItO TALES PRIMAIULV OF OAIIU AND KAUAI
1. AUKELENUIAIKU '

The eleventh child of Iku and Kapapaiakoa in Kuaihelani is his
father's favorite, and to him Iku wills his rank and his kingdom.
The brothers are jealous and seek to kill him. They go through the
Hawaiian group to compete in boxing and wrestling, defeat Kealohi-
kikaupea, the strong man of Kauai; Kaikipaananea, Kupukupuke-
haikalani, and Kupukupukchaiaiku, three strong men of Oahu, and
King Kakaalaneo of Maui ; but are afraid when they hear of Kepa-
kailiula, the strong man of Hawaii, and return to Kuaihelani.

Aukelenuiaiku has grown straight and faultless. " His skin is
like the ripe banana and his eyeballs like the blood of the banana as
it first appears." He wants to join his brothers in a wrestling match,
but is forbidden by the father, who fears their jealousy. He steals
away and shoots an arrow into their midst; it is a twisted arrow,
theirs are jointed. The brothers are angry, but when one of them
strikes the lad, his own arm is broken. The younger brother takes
up each one in turn and throws him into the sea. The brothers pre-
tend friendship and invite him into the house, but only to throw
him into the pit Kamooinanea, where lives the lizard grandmother
who devours men. She saves her grandchild and instructs him how
to reach the queen, Namakaokahai. For the journey she furnishes
him with a box for his god, Lonoikoualii ; a leaf, laukahi, to satisfy
his hunger; an ax and a knife; her own tail, in which lies the
strength of her body; and her feather skirt and kahili^ by shaking
which he can reduce his enemies to ashes.

When his brothers see him return safe from the pit they determine
to flee to foreign lands. They make one more attempt to kill him by
shutting him into a water hole, but one soft-hearted brother lets him
out. The hero then persuades the brothers to let him accompany
them. On the way he feeds them with " food and meat " from his
club, Kaiwakaapu. They sail eight months, touch at Holaniku,
where they get awa, sugar cane, bananas, and coconuts, and arrive in
four months more at Lalakeenuiakane, the land of Queen Namakao-
kahai. The queen is guarded by four brothers in bird form, Kane-
moe, Kaneapua, Leapua, and Kahaumana, by two maid servants in
animal form, and by a dog, Moela. The whole party is reduced to

» Compare Weatervelt'e Gods and Ghosts, p. 66.

BECKWITHi APPENDIX 353

ashes at the shaking of the (lueen's skirt, except the hero, who escapes
and by his good looks and (juick wit wins the friendship of the queen's
maids and her brothers. When he approaches the (jueen he must
encounter certain tests. The dog he turns into ashes; to befriend
him tiie maids run away and the bird brothers transform themselves
into a rock, a log, a coral rock, and a hard blue' rock, in oi'der to hide
themselves. He escapes poisoned food set before him. Then he
worships each one by name, and they are astounded at his knowl-
edge. The queen therefore takes him as her husband. She is part
lunnan, part divine; the moon is her grandfather, the thunder-and-
lightning-bolt is her uncle. Aukelanuiaiku must know her taboos,
eat where she bids him, not come to her unless she leads him in.

The bird Halulu with feathers on her forehead, called Hinawai-
kolii, who is the queen's cousin, carries the hero away to her nest
in the cliff, but he kills her with his ax. and her mate, Kiwaha, lets
him down on a rainbow.

The two live happily. Their first child is to be called Kauwila-
nuimakehaikalani, "the lightning seen in a rainstorm," and for liim
sugar cane, potato, banana and taro are tabooed. The queen can
return to life if cut to pieces; can turn herself into a cliff, a roaring
fire, and a great ocean; and has the power of flight. All her tricks
the queen and her brothers teach to the hero. Then she sends him
with her brothers to meet her relatives. He goes ahead of his
guides, encounters Kuwahailo, who sends against him two bolts of
fire, Kukuena and Mahuia, and two thunder rocks, Ikuwa and
Welehu, all of which he wards off like a puff of wind. Next they
meet Makalii and his wife, the beautiful Malanaikviaheahea.

The next adventure is after the water of life with which to re-
store the brothers to life. The first trip is unsuccessful. Instead
of flying in a straight Ime between the sky (leica) and space
{nenelu — literally, mud) the hero falls into space and is obliged
to cling to the moon for support. Meanwhile his wife thinks him
dead and has summoned Night, Daj% Sun, Stars, Thunder, Rainbow.
Lightning. Water-spout, Fog, Fine rain, etc., to mourn for him.
Then through her supernatural knowledge she hears him declare
to the moon, her grandfather, Kaukihikamalama, his birth and an-
cestry, and learns for the first time that they are related. On the
next trip he reaches a deep pit, at the bottom of which is the well
of everlasting life, the property of Kamohoaiii. It is guarded by
tw'o maternal uncles of the hero, Kanenaiau and Hawewe, and a
maternal aunt, Luahinekaikapu, the sister of the lizard grand-
mother, who is blind. The hero steals the bananas she is roasting,
dodges her anger, and restores her sight. She paints up his hands
to look like Kamohoalii's and the guards at the well hand him the
C0604— IS 15

354 HAWAIIAN IIOMANCK OF I.AIKIKAWAT Iktiiannm

gourd Miiawaiiilcauln with its string network called Paleaikasihala-
nalana. The rustling of the lama trees, the loulou palms and the
bamboo, as Ankelenniaiku retreats, wakens Kamohoalii, who pur-
sues; but with a start of one ypni" «nd six months, the hero can not
be overtaken.

The brothers are restored to life and the hero hands over to them
his wife and kingdom and lives humbly. When he woos Pele ami
Hiiaka, his wife drives them over seas until they come to Maunaloa,
Hawaii. Then the brothers leave for Kuaihelani, and Ankelenniaiku
desires also to see his native land again. There he finds the lizard
grandniotluM- overgrown with coral iuul his jjarents gone to Kauai.

2. HlNAAIKAMAl.AMA

Kaiuli and Kaikea are gods who change into Faoo fish and live in
the bottom of the sea in Kuhikihonuakele. They have two children,
the girl Hinaluaikoa and the boy Kukeapua. These two have 10
children, Hinaakeahi, Hinaaimalama, Ilinapaleaoana, Hinaluaimoa,
all girls. Iheihe, a boy, Moahelehaku, Kiimaluhaku, and Kanikaea,
girls, and the boys Kipapalaula and Luaehu. As Hinaaikamalama is
the most beautiful she is placed under strict taboo under guard of her
brother Kipapalaula. He is banished for neglect of duty, crawls
through a crack at Kawaluna at the edge of the great ocean. The
king treats him kindly, hence he returns and gets his sister to be the
king's wife. In her calabash, called Kipapalaulu, she carries the
moon for food and the stars for fish.

King Konikonia and Hinaaikamalama have 10 children, the young-
est of whom, the boy Maikoha, is found to be guilty of sacrilege and
banished. He goes to Kaupo and changes into the wauJce plant. His
sistei-s coming in search of him, land at Oahu and turn into fish
ponds — Kaihuopalaai into Kapapaapuhi pond at Ewa; Kaihukoa
into Kaena at "Waianae; Kawailoa into Ihukoko at Waialua, and
Ihukuuna into Laniloa at Laie. Kaneankai. their brother, comes to
look for them in the form of a log. It drifts ashore at Kealia,
Waialua, changes into a man, and becomes fish god for two old men at
Kapaeloa.^

Kukaohialaka and Hinauluohia li^e in Kailua, Oahu, with their
two sons, Kaeha and Kamano. A third, Kaulu, remains five years
unborn because he has heard Kamano threaten to kill him. Then he
is born in the shape of a rope, and Kaeho puts him on an upper

' The rock caUed Kaueaukai, " Man-floating-on-the-sea," on the shore below Waimea.
Oahu, Is stm worshiped with offerings. The local story tells how two old men fish up
the same rock three times. Then they say, " It is a god," and, in spite of the weight
of the rock, carry It Inshore and place It where It now stands and make It their flsh god.
Thrum tells this story, p. 250.

BKCKWITilJ APPENDIX 355

shelf until he grows into a boy. Meanwhile Kaeha is carried away
by spirits to Lewanuu and Lewalani where Kane and Kanaloa live,
and Kauhi goes in search of him. On the way he defeats and breaks
into bits the opposing surfs and the dog Kuililoloa, hence surf and
dogs remain small. In the spirit land he fools (he spirits, then visits
the hind where their food is raised, Monowaikeoo, guarded by
Uweleki and Uweleka, Maaleka, and Maalaki. He fools these guards
into promising him all he can eat, and devours everything, even ob-
scuring the rays of the sun. In revenge the shark Kukamaulunuiakea
swallows his brotlier. Kaulu drinks the sea dry in search for him,
catches a thunder rock on his poi finger, and forces Makalii to tell
him where Kaeho is. Then he spits out the sea and this is why
the sea is salt. The dead shark becomes the milky way. The brothers
return to Oahu, and Kaulu kills Haumea, a female spirit, at Niuhele-
wai, by catching her in a net got from Makalii. Next he kills Lono-
kaeho, also called Piokeanuenue, king of Koolau, by singing an in-
cantation which makes his forehead fast to the gi'ound on the hill
of Olomana.^ After Kaeha's death, Kaulu marries Kekele, but they
have no children.

4. Palila

Palila, son of Kaluapalena, chief over one-half of Kauai, and of
Mahinui the daughter of Hina, is born at Kamooloa, Koloa, Kauai.
in the form of a cord and cast out upon the rubbish heap whence he
is rescued by Hina and brought up in the temple of Alanapo among
the spirits, where he is fed upon nothing but bananas. The other
chief of Kauai, Namakaokalani, is at war with his father. Hina
sends Palila to offer his services. With his war club he fells forests
as he travels and makes hollows in the ground. When he arrives
before his father, all fall on their faces until Hina rolls over their
bodies to make Palila laugh and thus remove the taboo. As he
stands on a rise of ground, Maunakalika, with his robe Plakaula, and
his mat Ikuwa, she circumcises Palila and returns with him to
Alanapo. When Palila leaves home to fight monsters, he travels
by throwing his club and hanging to one end. The first throw is to
Uualolo cliff on Kamaile, the next to Kaena Point, Oahu, thence to
Kalena, to Pohakea, Maunauna, Kanehoa, Keahumoa. and finally
to Waikele. The king of Oahu, Ahuapau, offers the rule of Oahu
to anyone who can slay the shark man, Kamaikaakui. After effect-
ing this, Palila (who has inherited the nature of a spirit from his
mother), is carried to the temple and made all human, in order to
wed the king's daughter. He slays Olomana, the greatest warrior
on Oahu, goes fishing successfully with Kahului, with war club

> See Kamapuaa, where the same feat is described.

350 HAWAIIAN RdMANCIi OF KAIEIKAVVAI I KTii a\n i:

for paddlo and fishhook, then, with lii> tliih to aid liini, springs to
iMoloivai, Lauai. Maui, and Ihemr to Kaida. Hawaii. Hina's sister
Liipca becomes his attenchmt. She is a hav tree, and wliere Pallia's
malo is hung no hau tree grows to this day, through the power of
Ku, Pallia's god. The kings of Hilo and Hamakua districts,
Knhikiiliia and Wanua. are at war. Palila fights secretly, known
only by a voice which at each victim calls " slain by me, Palila,
by the otfspring of Walewale, by the word of Liijjea, by the
00 bird that sing.s in the forest, by the niiglity god Ku." Finally he
makes himself known and kills Moananuikalehua, whose war club,
Koholalele, takes 700 men to carry; Kuniunuiaiake, whose spear of
mamane wood from Kawaihae can be thrown farther than one
ahupuaa; and Puupuukaamai. whose spear of hard koak wood can
kill 1,200 at a slroke. The jaw bones of these heroes he hangs on the
tree Kahakaanbae. Kidukubia is made iiiler: finally Palila becomes
king of Hilo.

Kuula and Hina live at Niolopa, Nuuaiiu. They possess a pearl
fish hook called Kanoi, guarded by the bird Kamanuwai, who lives
upon the uku fish caught by the magic hook. When Kipapalaulu,
king of Honolulu, steals the hook, the bird sleeps from hunger, hence
the name of the locality. Katimakapili, "perching with closed eyes."
Hina bears an abortive child which she throws into the water. It
drifts to a rock below the Hoolilimanu bridge and floats there. This
child is Aiai. The king's daughter discovers it, brings up the child,
and when he becomes a handsome youth, she marries him. One day
she craves the aku fish. Her husband, Aiai, persuades her to beg the
stolen hook of her father. Thus he secures the hook and returns it
to its bird guardian.'

The handsome son of Nuupia an<] of Halekon of Kaneohe, Oahu,
who nurses Uliumakaikai, the parent of all the fishes, is furnished
with whate\er fish he wants. He marries Kaalaea, a handsome and
well-behaved woman of the district, who brings him no dowry, but
to whom he and his father make gifts according to custom. With
his mother's permission he goes to live in her home, but the aunt
insults him because he does nothing but sleep. The family offer to
kill her, but he broods over his wrong, leaves for Kauai, and. on a
wager, bids his mother use her influence to send the fish thither.

' Compare the fishhook Pahuhu in Nihoalakij the leho shells In Iipa, and the
pearl fishhook of Kona in Kaulanapokil. In Thrum's story from Moke Manu (p. 230)
Aiai is the son of the fish god, Kuula, and. like his father, acts as a culture hero who
locates the fishing grounds and teaches the art of making fish nets for various kinds of
fishes. The hero of this story is Alai's son, Puniaikl.

BECKWITHl APPENDIX 357

They come just in time to save his life and to win for him the island
of Kauai. But his pet fish laments his unfaithfulness to his home,
he takes it up and kisses it and returns to Oahu.

7. PiKOIAKAALALA

Raven is the father, Koukou the mother. Rat and Bat the
sisters, and Pikoiakaalala the brother of the rat family of Wailua,
Kauai, who change into human beings. The sisters marry men of
note. Pikoiakaalala wins in his first attempt to float the koleie
board, then follows it down the rapids and swims to Oahu. Here
he beats Mainele, the champion rat shooter, by summoning the rats
in a chant and then .shooting ten rats and one bat at once. Then he
defeats him in a riddling contest in which the play turns upon the
word rat. On Hawaii the king, Keawenuiaumi, wants the birds
shot because they deceive his canoe builders and prevent any ti-ees
from being felled. Pikoiakaalala succeeds in shooting them by
watching their reflection in a basin of water.

When Kawelo is born to Maihuna and Malaiakalani in Hana-
maulu, Kauai, the fourth of five children, the maternal grandparents
foresee that he is to be a wonder, and they offer to bring him up
at Wailua, where Aikanaka, the king's son, and Kauahoa of Hanalei
are his companions. Later the parents take him to Oahu, where
Kakuhewa is king, and live at Waikiki, where Kawelo marries
Kanewahineikiaoha, daughter of a famous warrior, Kalonaika-
hailaau, from whom he learns the art of war. Fishing be learns
from Maakuakeke. On his parents' return to Kauai they are abused
of their property, and summon Kawelo to redress their wrongs. He
sends his wife to fetch the stroke Wahieloa from his father-in-law,
who heaps abuse upon the son-in-law, not aware that Kawelo hears
all his derisive comments through his god Kalanikilo. A fight
follows in which the son-in-law knocks out the old man and proves
his competence as a pupil. The Oahu king furnishes a canoe in
which Kawelo sets out for Kauai with his wife, his brother, Kama-
lama, and other followers, of whom Kalaumeki and Kaeleha are
chief. On Kauai he and his brother defeat all the champions of
Aikanaka, with their followers, one after the other, finally slaying
his old playmate Kauahoa, this with the aid of his wife, who tangles
her pikoi ball in the end of his opponent's war chib.

In the division of land that follows this victory Kona falls to
his brother and Koolau and Puna to his two chief warriors. But
Kaelehu visits Aikanaka at Hanapepe, falls in love with his daugh-
ter, and persuades himself that he could do better by taking up the

;i58 HAWAIIAN UOMANCIi OF I.AIKIKAVVAI lETH ANN 33

caiuse of the tlefoated chief. Knowiufi (hat Kawelo has never learned
the art of dodging stones, thev bury him in a shower of rocks, beat
liini with a chib, and leave him for dead. He revives when carried to
the temple for sacrifice, rises, and slays them all; not one escapes.

0. KuAi.u

Kualii's fir.st battle happens before he is a man, when he and his
father dedicate the temple on Kawalima, Oahu, as an act of rebelli(m.
The chiefs of Oahu come against him with three armies, bnt Kualii,
with his warriors, Maheleaua and Malanaihaehae, and his war club,
Manaiakalani, slays the enemy chiefs and beats back 12,000 men at
Kalena. Later he conducts a successful campaign in Hawaii, estab-
lishes Paepae against the rebel faction of Molokai, and pacifies
Haloalena, who is rebelling against the king of Maui. In this cam-
paign he secures the bt)ld and mischievous Kauhi as his follower,
who is in time his chief warrior. As Kualii grows strongei', he
goes in disguise to battle, kills the bravest chief, secures his feather
cloak, and runs home witli it. A lad who sees him pass each day
I'uns after and cuts a finger from the dead enemy, after the battle
of Kalakoa, and i-eveals the true hero of the day.' The chant to
Kualii is composed by two bi'others, Kapaahulani and Kamakaau-
lani. who are in search of a new lord. On the day of battle at
Kaahumoa one joins each army; one brother leads Kualii's forces to
an appointed spot and the other attempts to pacify the chief with the
prearranged chant, in which he is successful; the brothers are raised
to honor and peace is declared. Kualii lives to old age, when he is
" carried to battle in a net of strings." His genealogical tree carries
his ancestry back to Kane, and Kualii himself has the knowledge and
attributes of a god.

10. OPKLKllOEMOE

A man of Kalauao, Ewa. Oahu, has a habit of falling into a super-
natural sleep for a month at a time. In such a sleep he is taken to be
sacrificed at the temple of Polomauna, Kauai, but waking at the
sound of thunder, he goes to Waimea, where he marries, and culti-
vates land. When the time comes for his sleep, he warns his wife, but
she and her brothers and servants decide to drop him into the sea.
When the month is up, it thunders, he wakens, finds himself tied in
the bottom of the sea, breaks loose and comes back to his wife. Be-
fore their son is born he leaves her and returns to Oahu. The child
is born, is abused by his stepfather, and finding he has a different
father, follows Opelemoemoe to Oahu. The rest of his story is told
mnder Kalelealuaka.

' Compare Kalelealuaka.

BscKwiTii] APPENDIX 359

11. Kai,ei.ealt;aka

Kakuhihewa, king of Ewa, on Oahu, and Pueonui, king from Mo-
analua to Makapuu, are at war with each other. Kalelealuaka, son of
Opelemoemoe, the sleeper, lives with his companion, Keinohoomana-
wanui, at Oahunui. He is a dreamer; that is, a man who wants
everything without working for it. One night the two chant their
wishes. His companion desires a good meal and success in his daily
avocations, but Kalelealuaka wishes for the king's food served by
the king himself, and the king's daughter for his wife. Now Kaku-
hihewa has night after night seen the men's light and wondered who
it might be. This night he comes to the hut. overhears the wish, and
making himself known to the daring man, fulfills his wish to the
letter. Thus Kalelealuaka becomes the king's son-in-law. When the
battle is on with the rival king, Kalelealuaka's companion goes off
to war, but Kalelealuaka remains at home. When all are gone, he
runs off like the wind, slays Pueo's best captain and brings home his
feather cloak, while his friend gets the praise for the deed. Finally
he is discovered, he brings out the feather cloaks and is made king
of Oahu, Kakuhihewa serving under him.

B. HERO TALES PRIMARILY OF HAWAII
1. Wahanui

Wahanui, king of Hawaii, makes a vow to " trample the breasts
of Kane and Kanaloa." ^ He takes his prophet, Kilohi, and starts for
Kahiki. Kane and Kanaloa have left their younger brother, Kanea-
pua, on Lanai, because he made their spring water filthy. He forces
himself upon Wahanui, and saves him from tlie dangers of the way —
from the land of Kanehunamoku, which takes the shape of Hina's
dog; from the two demigod hills, Paliuli and Palikea, sent against
them by Kane and Kanahja : and from a 10 days' storm loosened
from the calabash of Laamaomao, which they escape bj' making their
boat fast to the intestines of Kamapuaa's grandmother under the sea.
When Wahanui has fulfilled his quest and sets out to return, Kanea-
pua gives him his double-bodied god, Pilikua, and warns him not to
show it until he gets to Hawaii. He displays it at Kauai, and the
Kauai people kill him in order to get the god. The Hawaii people
hear of it, invite the Kauai people to see them, and slaughter them
in revenge.

1 This means Uterally "to travel over land and sea." (See Malo, p. 316.) The song
runs :

'• Wahllanl, king of Oahu.
Who sailed awa.v to Kahiki,
To the islands of Moauanuiakea.
To trample the breasts of Kane and Kanaloa."

360 HAWAIIAN UOMANCK OF LAIEIKAWAI Iktii. av x js

2. Kamapitaa

This demigod, half luiui, half hog, lives in Kaliuwaa valley, Oahu,
ill the reign of Olopaiia.' Ills father is Kahikiiila, his mother, Ilina,
his brother, KahiUihoniuikele. lie robs Olopana's chicken roosts, is
captured, swung on a stick, and carried in triumph until his grand-
mother sings a chant whicli gives him supernatural strength to slay
his enemies. Four times he is captured and four times escapes,
killing all of Olopana's men but Makalii. Then he Hees up the val-
le,v Kaliuwaa and lets his followers climb up over his back to the top
of the clitf, except his grandmother, who insists upon climbing up
his front. He flees to Wahiawa, loses his strength by eating food
spelled with the letters lau, but eventually becomes lord of Oahu.
In Kahiki, his father-in-law, Kowea, has a rival, Lonokaeho, who in
his supernatural form has eight foreheads as sharp as an ax. Kam-
apuaa chants to his gods, and the weeds Puaakukui, Puaauhaloa, and
Puaamaumau grow over the foreheads. Thus snared, Lonokaeho
is slain. Kamapuaa also defeats Kuilioloa, who has the form of a
dog.

The story next describes the struggle between Pele and the pig
god. Kamapuaa goes to Kilauea on Hawaii and stands on a point
of land overlooking the pit called Akanikolea. Below sit Pele and
lier sisters stringing wreaths. Kamapuaa derides Pele's red eyes and
she in revenge tells him he is a hog, his nose pierced with a cord, his
face turned to the ground and a tail that wags behind. When he
retaliates she is so angry that she calls out to her brothers to start
the fires. Kamapuaa's love-making god, Lonoiklaweawealoha, de-
coj's the brothers to the lowlands. Then Pele bids her sisters and
uncles to keep up the fire, but Kamapuaa's sister, Keliiomakahanaloa.
protects him with cloud and rain. Kamapuaa takes his hog form,
and hogs overrun the place; Pele is almost dead. Then the love-
making god restores her. she fills up the pit again with fire; but
Kamapuaa calls for the same plants as before, which are his super-
natural bodies, to choke out the flames. At length peace is declared
and Pele takes Puna, Kau, and Kona districts, while Kamapuaa
takes Hilo, Hamakua, and Kohala. (Hence the former districts are
overrun with lava flows; the latter escape.)

Next Kamapuaa gets Kahikikolo for a war club. Makalii, king
of Kauai, is fighting Kaneiki. After Kamapuaa has killed two war-
riors and driven away two spear throwers, he reveals himself to
Makalii, who prostrates himself. Kamapuaa recounts the names of
over fifty heroes whom he has slain and boasts of his amours. He
spares Makalii on condition that he chant the name song in his
honor, and spares his own father, brother, and mother. Later he

iThls iH not the Olopana of Hawaii.

bECKWlTH] APPENDIX 361

pays a visit to his parents at Kalalau, but has to chant his name song
to gain recognition. This angers him so much that he can be pacified
only when Hina, his mother, chants all the songs in honor of liis
name. By and by he goes away to Kahiki with Kowea.'
3. Kana
The firstborn of Hakalanileo and Hina is born in the form of a
rope at Hamakualoa, Maui, in the house Halauoloolo, and brought
up by his grandmother, Uli, at Piihonua, Hilo. He grows so long
that the house has to be lengthened from moimtain to sea to hold
him. When the bold Kapepeekauila, who lives on the strong fortress
of Haupu, Molokai, carries away Hina on his floating hill, Haka-
lanileo seeks first his younger son, Niheu, the trickster, then his ter-
rible son Kana, to beseech their aid in recovering her. From Uli,
Kana secures the canoe Kaumaielieli, which is buried at Paliuli, and
the expedition sets forth, bearing Kana stretched in the canoe like
a long package to conceal his presence, Niheu with his war club
Wawaikalani, and the father Hakalanileo, with their equipment of
paddlers. The Molokai chief has been warned by his priest MoiV;
dream of defeat, but, refushig to believe him, sends Kolea and Ulili
lo act as scouts. As the canoe approaches, he sends the scoutfish
Keauleinakahi to stop it, but Niheu kills the warrior with his club.
When a rock is rolled down the cliff to swamp it, Kana stops it with
his hand and slips a small stone under to hold it up. Niheu mean-
while climbs the cliff, enters the house Halehuki, seizes Hina and
makes off with her. But Hina has told her new lover that Niheu's
strength lies in his hair, so Kolea and Ulili fly after and lay hold
of the intinider's hair. Niheu releases Hina and returns unsuccess-
ful. Kana next tries his skill. He stretches upward, but the hill
rises also until he is spun out into a mere cobweb and is famishing
with hunger. Niheu advises him to lean over to Hawaii that hi>
grandmother may feed him. After three days, this advice reaches
his ear and he bends over Haleakala mountain on Maui, where the
groove remains to this day, and puts his head in at the door of his
grandmothers house in Hawaii, where he is fed until he is fat again.
Niheu, left behind in the boat, sees his brother's feet growing fat, and
finally cuts off one to remind Kana of the business in hand. Now the
hill Haupu is really a turtle. Uli tells Kana that if he breaks the
turtle's flippers it can no longer grow higher. Thus Kana succeeds
in destroying the hill Haupu and winning Hina back to his father.-

1 This Is only a fragment of the very popular story of the pig god. For Pcle, see
EUls, IV. For both Pele and Kamapuaa, Emerson, Unwritten lAterature, pp. 26, 85, 186,
228 ; and Pele and Hiiaka; Thrum, pp. 36, 103 ; and Daggett, who places the beginning of
the Pele worship In Ihe twelfth century.

2 Rev. A. O. Forbes'9 version of this story is printed in Thrum, p. 63. See also Dag-
gett They dlCEer only in minor detaU. Ull's chant of the canoe is used by sorcerers to
exorcise the spirits, and Uli is the special god of the priests who use sorcery.

60604—18 46

362 H.wv.viiAX noMANCK or I.AIKIKAWAI

Kukiiipahu unci Niiilii are fliiefs of Kolialii when Kapiinoliu, tho
great warrior, is born in Kulcuipahu. Kanikaa is his god, and Kani-
kawi his spear. Insulted by Kidciiipahu, he goes to the uplands to
test his strength, and sends his spoar through 800 wiU-iviH trees at
once. Two men he meets on the wa}' are ofl'eied as much land as
they can run over in a certain time; thus the upland districts of
Pioholowai and Kukuikiikii are formed. Kapunohu makes a con-
quest of a number of women, before joining Niulii against Kukui-
pahu. In the battle that follows at Kapaau 3,200 men are killed and
trophies taken, and Kukuipahu falls. Kapunohu, armed with
Kanikawi, kills Paopele at Lamakee, who.se huge war chib 4,000
men carry. After this feat he goes to Oahu, where his sister has
married Olopana, who is at war with Kakuhihewa. Kapunohu pulls
eight patches of taro at one time for food, then joins his brother-
in-law and slays Kakuhihewa. Next he wins against Kemano, chief
of Kauai, in a throwing contest, spear against sling stone, and be-
comes ruler over Kauai. His skill in riddles brings him wealth in
a tour about Hawaii, but two young men of Kau finally outdo him
in a contest of wit.

When this son of Ku and Mina is born in Keuau. Puna, in tiie
form of an egg, the maternal uncles, Kiinoho and Kiikele, who are
chiefs of high rank, steal him away and carry him to live in Paliuli,
where in 10 days" time he becomes a beautiful child; in 40 days he
has eyes and skin as red as the feather cape in which he is wrapped,
and eats nothing but bananas, a bunch at a meal. The foster parents
travel about Hawaii to find a bride of matchless beauty for their
favoi'ite, and finally choose Makolea, the daughter of Keauhou and
Kahaluu, who live in Kona. Thither they take the boy, leaving
Paliuli forever, and this place has never since been seen by man.
The girl is, however, betrothed to Kakaalaneo, king of Maui, and
when her parents discover her amour with Kepakailiula they send
her off to her husband, who is a famous spearsman. Kepakailiula
now moves to Kohala and marries the pretty daughter of its king.
Two successive nights he slips o\er to Maui, fools the drunken
king, and enjoys his bride. Then he pei'suades his father-in-law,
Kukuipahu, to send a friendly expedition to Maui, which he turns
into a war venture, and slays the chief Kakaalaneo and so many men
that his father-in-law is obliged to put a stop to the slaughter by
running in front of him with his wife in his arms. He then makes
Kukuipahu king over Maui and goes on to Oahu, where Kakuhihewa
hastens to make peace. One day when Makolea is out surf riding,

BBIKWITH) APPENDIX 363

messengers of the king of Kauai, Kaikipaananea, steal her away
and she becomes this king's wife. Kepakailiula follows her to Kauai
and defeats the king in boxing. One more contest is prepared; the
king has two riddles, the failure to answer which will mean death.
Only one man knows the answers, Kukaea, the public crier, and he
is an outcast who has lived on nothing but filth all his life. Kepa-
kailiula invites him in, feeds, and clothes him. For this attention,
the man reveals the riddles, Kepakailiula answers them correctly,
and bakes the king in his own ov'en. The riddles are :

1. " Plaited all around, plaited to the bottom, leaving an opening.
Answer: A house, thatched all around and leaving a door."

2. " The men that stand, the men that lie down, the men that are
folded. Answer: A house, the timbers that stand, the battens laid
down, the grass and cords folded."

0. Kaipai.aoa

The boy skilled in the ai-t of disputation, or hoopapa, lives in
Waiakea, Hilo, Hawaii. In the days of Pueonuiokona, king of
Kauai, his father, Ilalepaki, has been killed in a riddling contest
with Kalanialiiloa, the taboo chief of Kauai, whose house is almost
surrounded by a fence of human bones from the victims he has de-
feated in tliis art. Kaipalaoa's mother teaches him all she knows,
then his aunt, Kalenaihaleauau, wife of Kukuipahu, trains him until
he is an expert. He meets Kalanialiiloa, riddles against all his
champions, and defeats them. They are killed, cooked in the oven,
and the flesh stripped from their bones. Thus Kaipalaoa avenges
his father's death.

Olopana and his wife Luukia, during the flood at Waipio, are
swept out to sea, and sail, or swim, to Tahiti, where Moikeha is king.
Olopana becomes chief counsellor, and Luukia becomes Moikeha's
mistress. Mua, who also loves Luukia, sows discord by reporting to
her that Moikeha is boasting in public of her favors. She repulses
Moikeha and he, out of grief, sails away to Hawaii. The lashing
used for water bottles and for the binding of canoes is called the
pauolxmk'm ("skirt of Luukia") because she thus bound herself
against the chief's approaches.

Moikeha touches at various points on the islands. At Hilo,
Hawaii, he leaves his younger brothers Kumidcahi and Haehae: at
Kohala. his priests Mookini and Kaluawilinae ; at Maui, a follower,
Honuaula ; at Oahu his sisters Makapuu and Makaaoa. With the
rest — his foster son Kamahualele, his paddlers Kapahi and Moanai-
kaiaiwe, Kipunuiaiakamau and his fellow, and two spies, Kaukauka-

364 HAWAIIAN KOMANCK OK I.AIKIKAWAI I ktm Ann ii

mnnolea luid his tVll()\v--lR" renclies Wiiiliia, Kauai, at (lie Imacli
Kamakaiwa. IIo has dark redtlish hair and a commanding figure,
and the king of Kauai's two daughters fall in love with and marry
iiini. He heconies king of Kaiini and by them luis five sons, llmalehu.
Kaialeii. Kila. Kekaihawewe. Lauka[)alahi. Mow his bones are
buried first in the cliff of Haena and later remo\cd to Tahiti is told
in the slorv of ICihi.'

Moikeha, wishing to send a messenger to fetch his oldest son from
Tahiti, sinnmons his five sons and tests them to Iniow by a sign
which boy to send. The lot falls upon Kila, the youngest. On his
journey Kila encounters dangers and calls upon his supernatural rela-
tives. The monsters Keauniiki and Keauka draw him down to the
coral beds, but Kakakauhanui saves him. His rat aunt, Kanepohihi,
befriends him, and when he goes to his uncle Makalii,= who has all
the food fastened up in his net, she nibbles the net and tlie food falls
out. At Tahiti he first kills Mua, who caused his father's exile.
Then his warriors are matched with the Tahiti champions and he
himself faces Makalii, whoso club is Naulukohelewalewa. Kila,
with the club Kahikikolo stuns his uncle " long enough to cook two
ovens of food." The spirits of Moikeha's slain followers appear and
join their praises to those of the crowd assembled, together with ants,
birds, pebbles, shells, grass, smoke, and thunder. Kila goes to his
father's house, Moaulanuiakea, thatched with birds' feathers, and
built of kauUa wood. All is desolate. The man whom he seeks,
Laamaikahiki, is liidden in the temple of Kapaahu. On a strict
taboo night Kila conceals himself and. when the brother comes to
beat the drum, delivers his message. Kila succeeds in bringing his
brother to Hawaii, who later returns to Kahiki from Kahoolawe,
hence the name "The road to Tahiti'" for the ocean west of that
island. When Laamaikahiki revisits Hawaii to get the bones of his
father, he brings the hula drum and kaeke flute. Meanwhile Kila
has become king, after liis father's death. The jealous brothers en-
tice him to Waipio, Hawaii, where they abandon him to slavery.
The priest of the temple adopts him. He gains influence and in-
troduces the tenant system of working a number of days for the
landlord, and is beloved for his industry. At the time of famine in
the days of Hua,^ one of his brothers comes to Waipo to get food.
Kila has him thrown into prison, but each time he is taken out to be

» See Daggett's account, who places Moikeha's rule In the eleventh century.

= Kaulu meets the wizard Makalii in rat form and kills him by carrying him uji in
the air and letting him drop. Makalii means " little eyes " and refers to a certain mesh
of flsh net. One form of cat's cradle has this name. It also names the six summer
months, the Pleiades, and the trees of plenty planted in Palluli. " Plenty of flsh " seema
to be the root Idea of the symbol.

" Daggett tells the story of ffiio, priest of Maul.

killed, Kila imitates the call of a mud hen and the sacrifice is post-
poned. Finally the mother and other brothers are summoned, Kila
makes himself known, and the mother demands the brothers" death.
Kila offers himself as the first to be killed, and reconciliation follows.
Later he goes with Laamaikahiki back to Tahiti to carry their
father's bones.

9. Umi

The great chief of Hawaii, Liloa, has a son by Piena, named Hakati.
On a journey to dedicate the temple of Manini at Kohalalele, Liloa
sees Akahiakuleana bathing in the Hoea stream at Kaawikiwiki and
falls in love with her. Some authorities claim she was of low birth,
others make her a relative of Liloa. He leaves with her the custom-
ary tokens by which to recognize his child. When their boy Umi
is grown, having quarreled with his supposed father, he takes the
tokens and, by his mother's direction, goes to seek Liloa in Waipio
valley. Two boys, Om.aokamao and Piimaiwaa, whom he meets on
the way, accompany him. Umi enters the sacred inclosure of the
chief and sits in his father's lap, who, recognizing the trophies,
pardons the sacrilege and sending for his gods, performs certain
ceremonies. At his death he wills his lands and men to Hakau, but
his gods and temples to Umi.

Hakau is of a cruel and jealous disposition. Umi is obliged to
leave him and go to farming with his two companions and a third,
Koi, whom he meets on the way. He marries two girls, but their
parents complain that he is lazy and gets no fish. Racing with
Paiea at Laupahoehoe, he gets crowded against the rocks. This is a
breach of etiquette and he nurses his revenge. Finally, by a rainbow
sign and by the fact that a pig offered in sacrifice walks toward Umi,
his chiefly blood is proved to the priest Kaoleioku. The pi-iest con-
siders how Umi may win the kingdom away from the unpopular
Hakau. Umi studies animal raising and farming. He builds four
large houses, holding 160 men each, and these are filled in no time
with men training in the arts of war. A couple of disaffected old
men, Nunu and Kakohe, are won over to LTmi's cause, and they ad-
vise Hakau to prepare for war with Umi. While all the king's men
are gone to the forests to get feathers for the war god, Umi and his
followers start, on the day of Olekulna, and on the day of Lono
they surprise and kill Hakau and his few attendants, who thought
they were men from the outdistricts come with their taxes. So LTmi
becomes king. Kaoleioku is chief priest, and Nunu and Kakohe are
high in authority. The land he divides among his followers, giving
Kau to Omaokamau, Hilo to Kaoleioku, Hamakua to Piimaiwaa,
Kahala to Koi, Kona to Ehu, and Puna to another friend. To
prove how long LTmi will hold his kingdom, he is placed 8 fathoms

366 HAWAIIAN KOMANCE OF LAIEIKAWAI [btii ann.83

awiiy fiDia a wanior wlio hui'ls his spear at the king's middli', nsiiitr
the thrust kiKiwii as Wahie. Uini wards it oil', catches it l)y the
handle and holds it. This is a sign that he will hold his kingdom
successfully — "your son, yo\ir grandson, your issue, your offspring
until the verj' last of your blood."

TTnii now makes a tour of the island for two years. He slays
Paiea. He sends Omaokanuiu to Piilani of Maui to arrange a mar-
riage with Piikea. After 20 days, Piikea sets sail for Hawaii with
a fleet of 400 canoes, and a rainbow " like a feather helmet " stands
out at sea signaling her approach. The rest of the story has to do
with the adventures of Urai's three warriors, Onuiokamau who is
right-handed, Koi who is left-handed, and Piimaiwae, who is ambi-
dextrous, during the campaign on Maui, undertaken at Piikea's
plea to gain for her brother, Kihapiilani, the rule over Maui. The
son and successor of Umi is Keawenuiaumi, father of Lonoikamaka-
hiki.

10. KlHAI'lII.ANl

Lonoupii, king of Maui, has two sisters, Piikea, the wife of Umi,
and Kihawahine, named for the lizard god, and a younger brother,
Kihapiilani, with whom he quarrels. Kihapiilani nurses his revenge
as he plants potatoes in Kula. Later he escapes to Umi in Hawaii,
and his sister Piikea persuades her husband to aid his cause with a
fleet of war canoes that make a bridge from Kohala to Kauwiki.
Hoolae defends the fort at Kauwiki. Umi's greatest warriors,
Piimaiwae, Omaokamau, and Koi, attack in vain by day. At night
a giant appears and frightens away intruders. One night Piimaiwaa
discovers that the giant is only a wooden image called Kawalakii,
and knocks it over with his club. Lonoapii is slain and Kihapiilani
becomes king. He builds a paved road fi-om Kawaipapa to Kahala-
oaka and a shell road on Molokai.

11. Pakaa and Kuapakaa '

Pakaa, the favorite of Keawenuiaumi, king of Hawaii, regulates
the distribution of land, has charge of the king's household,
keeps his pei-sonal effects, and is sailing master for his double
canoe. The king gives him land in the six districts of Hawaii. He
owns the paddle. Lapakahoe, and the wooden calabash with netted
cover in which are the bones of his mother, Laamaomao, whose voice
the winds obey.

Two men, Hookeleiholo and Hookeleipuna, ruin him with the king.
So, taking the king's effects, his paddle and calabash, he sails away

> This story Fornander nails " the most famous In Hawaiian history."

BEtKWITIl] APPENDIX 367

to Molokai where he marries a high chiefess and has a son, Kua-
pakaa, named after the king's cracked skin from drinking awa. He
plants fields in the uplands marked out like the districts of Hawaii,
and trains his son in all the lore of Hawaii.

The king dreams that Pakaa reveals to him his residence in
Kaula. His love for the man returns and he sets out with a great
retinue to seek him. Pakaa foresees the king's ax-rival and goes to
meet him and bi'ing him to land. He conceals his own face mader the
pretense of fishing, and leaves the son to question the expedition.
First pass the six canoes of the district chiefs of Hawaii, and Kua-
pakaa sings a derisive chant for each, calling him by name. Then he
inquires their destination and sings a prophecy of storm. The king's
sailing masters, priests, and prophets deny the danger, but the boy
again and again repeats the warning. He names the winds of all the
islands in turn, then calls the names of the king's paddlers. Finally
he uncovers the calabash, and the canoes are swamped and the whole
party is obliged to come ashore. Pakaa brings the king the loin cloth
and scented tapa he ha.s had in keeping, prepares his food in the old
way, and makes him so comfortable that the king regrets his old
servant. The party is weather-bound four months. As they proceed,
they carry the boy Kuapakaa with them. He blows up a storm in
which the two sailing masters are drowned, and carries the rest of
the party safe back to Kawaihae, Kohala. Here the boy is forgotten,
but by a great racing feat, in which he wins against his contestants
by riding in near shore in the eddy caused by their flying canoes, thus
coming to the last stretch unwearied, he gets the lives of his father's
last enemies. Then he makes Imown to the king his parentage, and
Pakaa is returned to all his former honors.

12. Kalaepuni

The older brother of Kalaehina and son of Kalanipo and Kamele-
kapu, is born and raised in Holualoa, Kona, in the reign of Kea-
wenuiaumi. He is mischievous and without fear. At 6 he can outdo
all his playmates, at 20 he is fully developed, kills sharks with his
hands and pulls up a hou tree as if it were a blade of grass. The
king hides himself, and Kalaepuni rules Hawaii. The priest Moku-
pane plots his death. He has a pit dug on Kahoolawe, presided over
by two old people who are told to look out for a very large man
with long hair like bunches of olona fiber. Once Kalaepuni goes out
shark killing and drifts to this island. The old people give him fish
to eat, but send him to the pit to get water; then throw down stones
on his head until he dies, at the place called Keanapou.

368 HAWAIIAN HDMAKCE OF LAIEIKAWAI

The younger brothur of Kalaepuni can throw a tanoc into the
M>a as if it were a spear, and split wood with his head. He proves
his worth by getting six canoes for his brother out of a i)hico whe'-e
they were stuck, in the uplands of Kapua, South Kona, Hawaii. He
makes a coniiuest of the island of Maui; its king, Kamalalawalu,
Hees and hides himself when Kalaehina defies his taboo. There he
rules imtil Kupakohana, the strong usuri)er of Kauai, wrestles with
him and i)ushes lum over the cliff Kaihalulu and kills him.'

Lonoikaniakahike was king of Hawaii after Keawenuiaumi, his
father, 64 generations from Wakea. According to the story, he is
horn and brought up at Napoopo, Hawaii, by the priests Loli and
Ihnma. He learns spear throwing from Kanaloakuaana; at the test
he dodges 3 times 40 spears at one time. He discards sports, but
becomes expert in the use of the spear and the sling, in wrestling,
and in the art of riddling disputation, the hoopapa. He also pro-
motes the worship of the gods. While yet a boy he marries his cousin
Kaikilani, a woman of high rank wlio has been Kanaloakuaana's
wife, and gives her rule over the island until he comes of age. Then
they rule togethei-, and so wisely that everything prospers.

Kaikilani has a lover, Heakekoa, who follows them as they set
out on a tour of the islands. While detained on Molokai by the
weather, Lonoikamakahike and his wife are playing checkers when
the lover sings a chant from the cliff above Kalaupapa. Lonoika-
makahike suspects treachery and strikes his wife to the gi-ound with
the board. Fearful of the revenge of her friends he travels on to
Kailua on Oahu to Kekuhihewa's court, which he visits incognito.
Keproached because he has no name song, he secures from a visiting
chiefess of Kauai the chant called " The Mirage of Mana." In the
series of bets which follow, Lonoikamakahike wins from Kakuhihewa
all Oahu and is about to win his daughter for a wife when Kaikilani
arrives, and a reconciliation follows. The betting continues, con-
cluded by a riddling match, in all of which Lonoikamakahike is
successful.

^ One of the most popular heroes of the Puna, Kau, and Kona coast of Hawaii to-day
is the kupua or " magician," Kalaekinl. His power, mana, works through a rod of
lauUa wood, and his object seems to be to change the established order of things, some
say for good, others for the worse. The stories tell of his efforts to overturn the rock
called Pohaku o Lekia (rock of Lekia), of the bubbling spring of Punaluu, whose
flow he stops, and the blowhole called Kapuhlokalaekini, which he chokes with
cross-stickt! of Tiauihi wood. The double chai-Mctor of this niafflcian, whom one nativp
paints as a benevolent god, another, not 10 miles distant, as a boaster and mischief-
maker, is an instructive example of the effect of local coloring upon the interpretation
of folklore. Daggett describee this hero. He seems to be identical with the Kalaehina
of Fornander.

BECKWITH] APPENDIX 369

But his wife brings word that the chiefs of Hawaii, enraged by
his insult to her person, have rebelled against him, only the district
of Kau remaining faithful. In a series of battles at Puuanahulu,
called Kaheawai; at Kaunooa; at Punpea; at Puukohola, called
Kawaluna because undertaken at night and achieved by the strategy
of lighting torches to make the appearance of numbers; at Kahua,
called Kaiopae; at Halelua, called Kaiopihi from a warrior slain in
the battle ; finally at Puumaneo, his success is complete, and Hawaii
becomes his.

Lonoikamakahike sails to Maui with his younger brother and
chief counsellor, Pupuakea, to visit King Kamalalawalu, whose
younger brother is Makakuikalani. In the contest of wit, Lonoi-
kamakahike is successful. The king of Maui wishes to make war on
Hawaii and sends his son to spy out the land, who gains false intel-
ligence. At the same time Lonoikamakahike sends to the king two
chiefs who pretend disaffection and egg him on to ruin. In spite of
Lanikaula's prophecy of disaster, Kamalalawalu sails to Hawaii
with a fleet that reaches from Hamoa, Hana, to Puakea, Kohala ; he
and his brother are killed at Puuoaoaka, and their bodies offered in
sacrifice.^

Lonoikamakahike, desiring to view "the trunkless tree Kahihi-
kolo," puts his kingdom in charge of his wife and sails for Kauai.
Such are the hardships of the journey that his followers desert him,
only one stranger, Kapaihiahilani, accompanying him and serving
him in his wanderings. This man therefore on his return is made
chief counsellor and favorite. But he becomes the queen's lover, and
after an absence on Kauai, finds himself disgraced at court. Stand-
ing without the king's door, he chants a song recalling their wander-
ings together; the Mng relents, the informers are put to death, and
he remains the first man in the kingdom imtil his death. Nor are
there any further wars on Hawaii until the days of Keoua.

15. Keaweikekahiaiii
This chief, born in Kailua, Kona, has a faithful servant, Mao, who
studies how his master may usurp the chiefship of Hawaii. One day
while Keaweikekahialii plays at checkers with King Keliiokaloa, Mao
approaches, and while speaking apparently about the moves of the
game, conveys to him the intelligence that now is the time to strike.
Mao kills the king by a blow on the neck, and they further slay all
the 800 chiefs of Hawaii save Kalapanakuioiomoa, whose daughter
Keaweikekahialii marries, thus handing down the high chief blood
of Hawaii to this day.

» Mr. stokes found on the rocks at Kahaluu, near the ftefaw of Keeku, a petroglyph
which the natives point to as the beheaded figure of Kamalalawalu.
60604—18

370 HAWAIIAN ROMANCE OF LAIEIKAWAI Ieth.ann.M

10. Kekuhaupio

One of the most famous warriors and chiefs in the clays of Kala-
jiiopim and of Kanu'hameha, kings of Hawaii, was Kekuhaupio, who
taught the hitter the art of war. He could face a whole army of men
and ward off 400 to 4,000 spears at once. In the battle at Waikapu
between Kalaniopuu of Hawaii and Kahekili of Maui, the Hawaii
men are put to flight. As they flee over Kamoamoa, Kekuhaupio
faces the Maui warriors alone. Weapons lie about him in heaps, still
he is not wounded. The Maui hero, Oulu, encounters him with his
sling; the first stone misses, the god Lono in answer to prayer averts
the next. Kekuhaupio then demands with the third a hand-to-hand
conflict, in which he kills Oulu.

c. loa-e stories
1. Halemano

The son of Wahiawa and Kukaniloko is born in Halemano,
Waianae, and brought up in Kaau by his gi-andmother, Kaukaalii.
Dreaming one day of Kamalalawalu, the beauty of Puna, he dies
for love of her, but his sister Laenihi, who has supernatural power,
restores him to life and wins the beauty for her brother. First she
goes to \'isit her and fetches back her wreath and skirt to Halemano.
Then she shows him how to toll the girl on board his red canoe by
means of wooden idols, kites, and other toys made to please her
favorite brother.

The king of Oahu, Aikanaka, desires Halemano's death in order
to enjoy the beauty of Puna. They floe and live as castaways, first on
Molokai, then Maui, then Hawaii, at Waiakea, Hilo. Here the two
are estranged. The chief of Puna seduces her, then, after a recon-
ciliation, the Kohala chief, Kumoho, wins her affection. Halemano
dies of grief, and his spirit appears to his sister as she is surfing in
the Makaiwi surf at Wailua, Kauai. She restores him to life with a
chant.

In order to win back his bride, Halemano makes himself an adept
in the art of singing and dancing (the hula). His fame travels
about Kohala and the young chiefess Kikekaala falls in love with
him. Meanwhile the seduced wife has overheard his wonderful
singing and her love is i-estored. When his new mistress gives a k'du
singing match, she is present, and when Halemano, after singing
eight chants commemorating their life of love together, goes off with
the new enchantress, she tries in vain to win him back by chanting
songs which in turn deride the girl and recall herself to her lover.
He soon wearies of the girl and escapes from her to Kauai, where his
old love follows him. But they do not agree. Kamalalawalu leaves

BECKvriTH] APPENDIX 371

for Oahu, where she becomes wife to Waiahole at Kualoa. Two
Hawaii chiefs, Huaa and Kuhukulua, come with a fleet of 8,000
canoes, make great slaughter at Waiahole, and win the beauty of
Puna for their own.

2. UWEUWEIEKEHAU

Olopana, king of Kauai, has decreed that his daughter, Luakia,
shall marry none but Uweuwelekehau, the son of Ku and Hina in
Hilo, and that he shall be known when he comes by his chiefly
equipment, red canoe, red sails, etc. Thunder, lightning, and floods
have heralded this child's birth, and he is kejDt under the chiefly
taboo. One day he goes to the Kalopulepule River to sail a boat;
floods wash him out to sea; and in the form of a fish he swims to
Kauai, is brought to Luukia and, changing into a man, becomes her
lover. When Olopana hears this, he banishes the two to Mana,
where only the gods dwell. These supply their needs, however, and
the country ^becomes so fertile that the two steal the hearts of the
people with Idndness, and all go to live at Mana. Finally Olopana
recognizes his son-in-law and they become king and queen of Kauai,
plant the coconut grove at Kaunalewa, and build the temple of
Lolomauna.

3. Laukiamantjikahiki

Makiioeoe, king of Kuaihelani, has an amour with Hina on Kauai
and, returning home, leaves with Hina his whale-tooth necklace and
feather cloak to recognize the child by, and bids that his daughter be
sent to him with the full equipment of a chief. Meanwhile he pre-
pares a bathing pool, plants a garden, and toboos both for his
daughter's arrival. Laukiamanuikahiki is abused by her supposed
father, and, discovering the truth, starts out under her mother's di-
rection to find her real father. With the help of her grandmother
she reaches Kuaihelani. Here she bathes in the taboo pool and plucks
the taboo flowers. She is about to be slain for this act when her
aunt, in the form of an owl, proclaims her name, and the chief recog-
nizes his daughter. Her beauty shines like a light. Kahikiula, her
half brother, on a visit to his father, becomes her lover. "Wlien he
returns to his wife, Kahalaokolepuupuu in Kahikiku, she follows in
the shape of an old woman called Lupewale. Although her lover
recognizes her, she is treated like a servant. In revenge she calls
upon the gods to set fire to the dance house, and burns all inside.
Kahikiula now begs her to stay, but she leaves him and returns to
Kuaihelani.

4. HOAMAKEIKEKULA

" Companion-in-suffering-on-the-plain " is a beautiful woman of
Kohala, Hawaii, born at Oioiapaiho, of parents of high rank, Hoole-

372 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktd.ann.ss

ipalaoa aiul I'ili. As she is in the form of an dla stone, she is cast
out upon the trash; but her aunt has a dream, rescues her tiirough a
I'ainbow which guides her to tiie place, and wraps her in red tapa
cloth. In 20 days she is a beautiful child. Until she is 20 she lives
under a strict taboo ; then, as she strings lehua blossoms in the woods,
the elepaio bird comes in the fomi of a handsome man and carries
her away in a fog to be the bride of Kalamaula, chief's son of Kawai-
hae. She asks for 30 days to consider it, and dreams each night of
a handsome man, with whom she falls in love. She runs away and,
accompanied by a rainbow, wanders in the uplands of Pahulumoa
until Puuhue finds her and carries her home to his lord, the king of
Kohala, Puuonale, who turns out to be the man of her dream. Her
first child is the image Alelekinakina.

5. Kapuaokaoheloai

When Ku and Hina are living at Waiakea, Hilo, they have two
children, a boy called Hookaakaaikapakaakaua and a lovely girl
named Kapuaokaoheloai. They are brought up apart and virgin,
without being, permitted to see each other, until one day the sister
discovers the brother by the bright light that shines from his house,
and outwits the attendants. The two are discovered and banished.
Attendants of the king of Kuaihelani find the girl and, because she
is so beautiful, carry her back with them to be the king's wife. Her
virginity is tested and she slips on the platform, is wounded in the
virgin's bathing pool, and slips on the bank getting out. Her guilt
thus proved, she is about to be slain when a soothsayer reveals her
high rank as the child of Hina, older sister to the king, and the king
forgives and marries her. His daughter, Kapuaokaohelo, who is
ministered to by birds, hearing Kapuaokaoheloai tell of her brother
on Hawaii, falls in love with him and determines to go in search of
him. When she reaches Punahoa harbor at Kumukahi, Hawaii,
where she has been directed, she finds no handsome youth, for the boy
has grown ill pining for his sister. In two days, however, he regains
his youth and good looks, and the two are married.

d. ghost stories and tales of men brought to life

1. Oahtj Stobies

kahalaopuna

During the days of Kakuhihewa, king of Oahu, there is born in
Manoa, Oahu, a beautiful girl named Kahalaomapuana. Kauakna-
hine is her father, Kahioamano her mother. Her house stands at
Kahoiwai. Kauhi, her husband, hears her slandered, and believing

BECKwiTB] appendix; 373

her guilty, takes her to Pohakea on the Kaala mountain, and, in
spite of her chant of innocence, beats her to death under a great
lehua tree, covers the body with leaves, and returns. Her spirit flies
to the top of the tree. and chants the news of her death. Thus she is
found and restored to life, but she will have nothing more to do
with Kauhi.'

KAIANIMANTJIA

The son of Ku, king of Lihue, thi'ough a secret amour with Kau-
noa, is brought up at Kukaniloko, where he incurs the anger of his
supposed father by giving food away recklessly. He therefore runs
away to his real father, carrying the kings spear and malo ; but Ku,
not recognizing them, throws him into the sea at Kualoa point. The
spirit comes night after night to the temple, where the priests wor-
ship it until it becomes strong enough to appear in human form. In
this shape Ku recognizes his son and snares the spirit in a net. At
first it takes the shape of a rat, then almost assumes human form.
Kalanimanuia's sister, Ihiawaawa, has three lovers, Hala, Kumu-
niaiake, and Aholenuimakaukai. Kalanimanuia sings a derisive chant,
and they determine upon a test of beauty. A cord is arranged to
fall of itself at the appearance of the most handsome contestant. The
night before the match, Kalanimanuia hears a knocking at the door
and there enter his soles, knees, thighs, hair, and eyes. Now he is a
handsome fellow. Wind, rain, thunder, and lightning attend his ad-
vent, and the cord falls of itself.

King Kualii of Oahu demands from the hog raiser, Pumaia. of
Pukoula. one hog after another in sacrifice. At last Pumaia has but
one favorite hog left. This he refuses to give up, since he has vowed
it shall die a natural death, and he kills all Kualii's men, sparing only
the king and his god. The king prays to his god, and Pumaia is
caught, bound, and sacrificed in the temple Kapua. Pumaia's spirit
directs his wife to collect the bones out of the bone pit in the temple
and flee with her daughter to a cave overlooking Nuuanu pali. Here
the spirit brings them food and riches robbed from Kualii's men.
In order to stop these deprivations, Kualii is advised by his priest
to build three houses at Waikiki, one for the wife, one for the daugh-
ter, and one for the bones of Pumaia. (In one vei'sion. Pumaia is
then brought back to life.)

NIHOALAKI

Nihoalaki is this man's spirit name. He is bom at Keauhou, Kona,
Hawaii, and goes to Waianae, Oahu, where he marries and becomes

iThls story Is much amplified by Mrs. Nakuina In Thrum, p. 118. Here mythical
details are added to the girl's parentage, and the ghost fabric related In full, In connection
with her restoration to life and revenge upon Kauhi. The Fomander version U, on the
whole, very bare. See also Daggett.

374 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktiiann. s«

chief, under tln> iiaiiie of Kiieliaikiaholeha, because of his famous
fl/'M-catchin<>; hook called Pahuhu (see Aiai). He goes on to
Wainioa, Kauai, and becomes ruler of that island, dies, and his body-
is brought back to Waianac. The parents place the body in a small
house built of poles in the shape of a pyramid and worship it until
it is strong enough to become a man again. Then he goes back to
Waimea under the new name of Xihoalaki. Here his supernatural
sister, in the shape of a small black bird, Nolo, has guarded the
fishhook. When Nihoalaki is reproached for his indolence, he takes
the hook and his old canoe and, going out, secures an enormous haul
of aku fish. As all eat, the " person with dropsy living at Waia-
hulu," Kamapuaa, who is a friend of Nihoalaki's, comes to have his
share and the two go off together, diving under the sea to Waianae.
A Kauai chief, who follows them, is turned into the rock Poha-
kuokauai outside Waianae. Nihoalaki goes into his burial house at
Waianae and disappears. Kamapuaa marries the sister.

2. Maui Stobies

Eleio runs so swiftly that he can make three circuits of Maui in
a day. When King Kakaalaneo of Lahaina is almost ready for a
meal, Eleio sets out for Hana to fetch fish for the king, and always
returns before the king sits down to eat. Three times a spirit chases
him for the fish, so he takes a new route. Passing Kaupo, he sees a
beautiful spirit, brings her to life, and finds that she is a woman
of rank from another island, named Kanikaniaula. She gives him
a feather cape, until then unknown on Maui. The king, angry at
his runner's delay, has prepared an oven to cook him in at his re-
turn, but at sight of the feather cape he is mollified, and marries
the restored chiefess. Their child is Kaululaau. (See under Trick-
ster stories.)

In Kahikinui, Maui, in the village of Kaipolohua, in the days of
King Kaiuli, is bom Pamano, child of Lono and Kenia. His uncle
is Waipu, his sisters are spirits named Nakinowailua and Hokiolele.
Pamano studies the art of the hula, and becomes a famous dancer,
then comes to the uplands of Mokulau in Kaupo, where the king
adopts him, but places a taboo between him and his daughter, Keaka.
Keaka, however, entices Pamano into her house. Now Pamano and
his friend, Hoolau, have agreed not to make love to Keaka without
the other's consent. Koolau, not knowing it is the girl's doing, re-

BECKWITH] APPENDIX 375

ports his friend to the king, and he and his wife decide that Pamano
must die. They entice him in from surf riding, get him diimk with
awa in spite of his spirit sisters' warnings, and chop him to pieces.
The sisters restore him to life. At a kilu game given by Keaka and
Koolau, Pamano reveals himself in a chant and orders his three
enemies slain before he will return to Keaka.

3. Hawaii Stokies

katjlanapokii

Kaumalumalu and Laniliau of Holualoa, Kona, Hawaii, have five
sons and five daughters. The boys are Mumu, Wawa, Ahewahewa,
Lulukaina and Kalino; their sisters are Mailelaulii, Mailekaluhea,
Mailepakaha, Mailehaiwale, and Kaulanapokii, who is endowed
with gifts of magic. The girls go sightseeing along the coast of
Kohala, and Mailelaulii weds the king of Kohala, Hikapoloa. He
gets them to send for the supernatural pearl fishhook with which
their brothers catch alcu fish, but the hook sent proves a sham, and
the angry chief determines to induce the brothers thither on a visit
and then kill them in revenge. Wlien the five arrive with a boatload
of aku, the sisters are shut up in the woman's house composing a
name song for the firstborn. Each brother in turn comes up to the
king's house and thrusts his head in at the door, only to have it
chopped off and the body burnt in a special kind of wood fire, opiko,
aaka, mamane, pua and alani. The youngest sister, however, is
aware of the event, and the sisters determine to slay Hikapoloa.
When he comes in to see his child, Kaulanapokii sings an incantation
to the rains and seas, the ie and maile vines, to block the house. Thus
the chief is killed. Then Kaulanapokii sings an incantation to the
various fires burning her brothers' flesh, to tell her where their bones
are concealed. With the bones she brings her brothers to life, and
they all return to Kona, abandoning " the proud land of Kohala and
its favorite wind, the xleloa."

PUPUHULUENA

The spirits have potatoes, yam, and taro at Kalae Point, Kau, but
the Kohala people have none. Pupuhuluena goes fishing from Ko-
hala off Makaukiu, and the fishes collect under his canoe. As he sails
he leaves certain kinds of fish as he goes until he comes just below
Kalae. Here leiea and Poopulu, the fishermen of Makalii, have a
dragnet. By oiling the water with chewed kukvi nut, he calms it
enough to see the fishes entering their net, and this art pleases the
fishermen. By giving them the nut he wins their friendship, hence

376 HAWAIIAN ROMANCE OF I.AIEIKAWAT (ETn. ann.33

when he goes ashore, one prompts him with the names of the food
phints which are new to him. Then he stands the spirits on their
heads, so shaming them that they give him the phints to take to
Kohahi.

The son of Keaauolii and Lunihaii, who live in KaumahnnaUi,
Kona, once sends his arrow, called Puane, into the hut of Kawelu,
a chiefess of Kona. She falls violently in love with the stranger
who follows to seek it, and will not let him depart. He escapes, and
she dies of grief for him, her spirit descending to Milu. Hiku, hear-
ing of her death, determines to fetch her thence. He goes out into
mid-ocean, lets down a kocHi vine, smears himself with rancid
hukui oil to cover the smell of a live person, and lowers himself on
another vine. Arrived in the lower world, he tempts the spirits to
swing on his vines. At last he catches Kawelu, signals to his friends
above, and brings her back with him to the upper world. Arrived at
the house where the body lies, he crowds the spirit in from the feet
up. After some days the spirit gets clear in. Kawelu crows like a
rooster and is taken up, warmed, and restored.

E. TRICKSTER STORIES

1. Thefts

At Keaau, Puna, lives Keaau, who catches squid by means of two
famous leho shells, Kalokuna, which the squid follow into the canoe.
Umi, the king, hears about them and demands them. Keaau, mourn-
ing their loss, seeks some one clever enough to steal them back from
Umi. He is directed to a grove of hukui trees between Mokapu
Point and Bird Island, on Oahu, where lives Kukui and his thieving
son Iwa. This child, " while yet in his mother's womb used to go
out stealing." He was the greatest thief of his day. Keaau engages
his services and they start out. With one dip of Iwa's paddle,
Kapahi, they are at the next island. So they go until they find Umi
fishing off Kailua, Hawaii. Iwa swims 3 miles under water, steals
the shells, and fastens the hooks to the coral at the bottom of the
sea 400 fathoms below. Later, Iwa steals back the shells from Keaau
for Umi.

Iwa's next feat is the stealing of Umi's ax, Waipu, which is kept
under strict taboo in the temple of Pakaalana, in AVaipio, on Hawaii.
It hangs on a rope whose ends are fastened to the necks of two old
women. A crier runs back and forth without the temple to proclaim
the taboo. Iwa takes the place of the crier, persuades the old women
to let him touch the ax, and escapes with it.

1 See Thrum, p. 43.

BECKWITH] APPENDIX 377

Uini arranges a contest to prove who is the champion thief. Iwa
is pitted against the six champions from each of the six districts of
Hawaii. The test is to see which can fill a house fullest in a single
night. The six thieves go to work, but Iwa sleeps until cockci'ow,
when he rises and steals all the things out of the other thieves' house.
He also steals sleeping men, women, and children from the king's
own house to fill his own. The championship is his, and the other
six thieves are killed.

MANINIHOLOKUAUA

This skillful thief lives at Kaunakahakai on Molokai, where he is
noted for strength and fleetness. In a cave at Kalamaula, in the
uplands, his lizard guardian keeps all the valuables that he steals from
strangers who land on his shore. This cave opens and shuts at his
call. Maniniholokuaua steals the canoe of the famous Oahu runner,
Keliimalolo, who can make three circuits of Oahu in a day, and this
man secures the help of two supernatural runners from Niihau,
Kamaakauluohia (or Kaneuluohia), and Kamaakamikioi (or Kan-
eikamikioi), sons of Halulu, who can make ten circuits of Kauai in
a day. In spite of his gi'andmother's warning, Maniniholokuaua
steals from them also, and they pursue him to his cave, where he is
caught between the jaws in his haste.

PVPUALENALENA

This marvelous dog named Pupualenalena fetches aica from Ha-
kau's food patches in Waipio, Hawaii, to his master in Puako.
Hakau has the dog tracked, and is about to kill both dog and master
when he bethinks himself. He has been troubled by the blowing
of a conch shell, Kuana, by the spirits above Waipio, and he now
promises life if the dog will bring him the shell. This the dog
effects in the night, though breaking a piece in his flight, and the king,
delighted, rewards the master with land in Waipio.

2. Contests With Spirits

KATTLtTLAAU

The son of Kakaalaneo. king of Maui and Kanikaniaula, uproots
all the breadfruit trees of Lahaina to get the fruit that is out of
reach, and does so much mischief with the other children born on the
same day with him, who are brought to court for his companions,
that they are sent home, and he is abandoned on the island of Lanai
to be eaten by the spirits. His god shows him a secret cave to hide in.
Each night the spirits run about trying to find him, but every time
he tricks them until they get so overworked that all die except
60604— IS iS

878 HAWAIIAN ROMANCE OF LAIEIKAWAI Iktm ANN.tt

Paliiihi iiiitl ;i few (iilu'is. Finally his parents, seeing his light still
burning, send ii doiihU' ciuioe lo fetch him home with honor. This is
how L;in;ii WMs rliMrrd of stiirits.'

A trickster named Lepe lives at llilo. Hawaii, calls up the spirits
by means of an incantation, and then fools them in every possible
way.

IIANAAU.MOE

Halalii is the king of the spirits on Oahu. The ghost of Hawaii is
Kanikaa; that of Maui, Kaahualii; of Lanai, Pahulu; of Molokai,
Kahiole. The great flatterer of the ghosts, Hanaaumoe, persuades
the Kauai chief. Kahaookamoku, and his men to land with the
promise of lodging, food, and wives. When they are well asleep,
the ghosts come and eat them up — " they made but one smack and the
men disappeared." But one man. Kaneopa, has suspected mischief
and hidden under the doorsill where the king of the spirits sat, so
no one found him. He returns and tells the Kauai king, who makes
wooden images, brings them with him to Oahu, puts them in place of
his men in the house, while they hide without, and while the ghosts
are trying to eat these fresh victims, burns down the house and con-
sumes all but the flatterer, who manages to escape.

The artful son of Hina in Kohala goes to the cave of lobsters and
by lying speech tricks the sharks who guard it under their king,
Kaialeale. He. pretends to dive, throws in a stone, and dives in
another place. Then he accuses one shark after another as his accom-
plice, and its companions kill it, until only the king is left. The king
is tricked into swallowing him whole instead of cutting him into bits.
There he remains until he is bald — " serves him right, the rascal ! " —
but finally he persuades the shark to bring him to land, and the shark
is caught and Punia escapes. Next he kills a parcel of ghosts by pre-
tending that this is an old fishing ground of his and enticing them
out to sea two by two, when he puts them to death, all but one.

A cunning ghost of Waiapuka, North Kohala, disguises himself as
a dancer and approaches a party of people. He shows off his skill,
then calls for feather cloak, helmet, bamboo flute, skirt, and various
other valuable things with which to display his art. "WTien he has
them secure, he flies off with them, and the audience never see him or
their property again. ^

Myths ancj Songs, p. 88.

•PENDIX 379

Modern Cunning

A cunning man and great thinker lives on Oahu in the days of
Peleioholani. He travels to Kalaiipapa, Molokai, is hungiy, and, see-
ing some people bent over their food, chants a song that deceives
them into believing him a soldier and man of the court. They
become friendly at once and invite him to eat.

KAWAUNUIAOLA

A woman of Kula, Maui, whose husband deserts her for another
woman, makes herself taboo, returns to her house, and offers prayers
and invents conversations as if she had a new husband. The news
quickly spreads, and Hoeu starts at once for home. In this cunning
manner she regains her husband.

MAIAUHAALENALENATJPENA

The upland peddlers bring sugar cane, bananas, gourds, etc., to
sea to peddle for fish. Maiauhaalenalenaupena pretends to be a
fisherman. He spreads out his net as if just driven in from sea by
the rough weather. The peddlers trust him with their goods until
he has better luck ; but he really is no fisherman and never gives them
anything.

WAAWAAIKINAAUPO AND WAAWAAIKINAANAO

One day these two brothers go out snaring birds. The older
brother suggests that they divide the spoils thus: He will take all
those with holes on each side of the beak. The unobservant younger
brother consents, thinldng this number will be few, and the older
wins the whole catch.

KUAUAMOA

At Kawaihae, Kohala, lives the great trickster, Kuauamoa. He
knows Davis and Young after they are made prisoners by the
natives, and thus learns some English words. On the plains of
Alawawai he meets some men going to sellrope to the whites and
they ask him to instruct them what to say. He teaches them to swear
at the whites. Wlien the white men are about to beat the peddlers,
they drop the rope and run away.

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] APPENDIX 381

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382 HAWAIIAN KOMANCE OF I^IEIKAWAI I ETH ANN. 88

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INDEX

Note.— Kcfercnces to tlie text are i

Aial

Arrow

Aukelenuialku .

376

341,345,352

AWA 335,367,377

Age and relationship terms 33S, 339,344

Beard, sacred 25,344

Beauty, appreciation for. . . . 37, 44, 333, 335, 346, 362

Beauty, test of 373

Bird catching 341,379

Bird catching, song for 341

Bird gods 17,50,335,339,352,356,371,377

Burul house 374

Burul customs 332, 364

Boxing 336,337,352,357,303

Clothing 336, 337, 344

Color, red 38. 40, 362, 370, 371

Cosmology 15

Composition, cliaractei ization of 46

Creation, song of 12, 29, 33, 341, 343, 345, 350

Creation, story of 16, 18

Disputation (hoopapa) . . . 28, 32, 35, 43, 33«, 363, 368

Dreams 50, 72, 90, 92, 172, 216,

218,238,334,367,370,372

E.\rthly paradise 19-21

Eleio 374

Feather work.... 60,334,338,358,359,364,365,374

Fishhooks, magical 356,374,375,376

Genealogies 24,26,29,343,345,358,368

Ghosts, origin of 328, 346

Hair, sacred 361

Halemano 28,37,43,334,335,338,345,370

378

Hauikalani 12, 26, 35, 40

Heavens 15,18,34

Kahakaekaea 272,274,300,310,328

Kealohilani 52.270,284,302,330

Kuaihelani 21,350,362,371

Lanlkuakaa 306

Nuumealani 21, 270, 300, 343, 350

Hiku and Kawelu 376

Hinaaikamalama 4S, 338, 345, 354

371

Houses 340

HULA 21,22,27,43,370,374

DOL 359, 370

NCANTATION 365, 360, 375

NCONSISTENCIES 334, 336, 344

NFANTICID6 332

Kahakuikamoana.

Kahiki 14, 15,350,351,359, 361, 364

Kaipalaoa 35,43,363

Page.

Kalaeliina 368

Kalaepjni 367

Kalelealuaka 359

Kamahualele 351

Kamapuaa 17,54,338,360,374

Kana 12,21,32,361

ICanaloa 10, 19,21,22,334,350,3.52,359

Kane 19, 21, 22,.334, 350,352,358,359

Kapuaokaoheloai 339, 372

Kapunohu 362

Kaulanipokli 21, 22,338, 375

Kau

354

Kaululaau 377

Kauwiki 55, 351

Kawaunuiaola 379

Kawelo 336,357

Keaweikekahialii 369

Kekuhaupio 370

Kihapiilani 366

Kila 335,364

KILU 342,370

Kissing 340

KonanE 335,368,369

KU 19,365,370

Kualii 342,358

KUALH, song of 12, 29, 32, 35, 36, 55, 351

Kuapakaa 17,28,32,40,336,366

Kuauamoa 379

Kukailani 351

KUKANILOKU 55

Kulepe 379

KU5IUKAHI 343

KUPUA 16-18,22,336,341,345

Laielohelohe 48, 343

Land, distribution of 26, 343, 357, 362, 365, 366

Land shells 344

Laukiamanuikahiki 40,371

Laukieleula 23, 40, 345

Lepe 36, 378

Lizard god.. 21,22,41,340,341,352,353,366,372,377

Lono 19, 365, 370

Lonoikamakahiki 12, 2S, 37, 330, 350, 366, 368

Maiauhoalenalenaupena 379

Makali'i 21 , ::3, ■■ 'i, :'n;, 1^5,360,364

Malio 10,343,352

Maniniholokuaua 377

M AERIAGE 332

Marriage of brother and sister 22, 25

Memorizing 28, 29, 35, 44

Metaphor 38-41, 42, 44

Mn.KY WAY 365

Mn-U 15,336,376

Mo analihaikawaokele 23, 40, 345

383

384

Page.

MOAVLANUIAKEA 86,335,304

MoUteha 335,342,363

Moon 353,354

Musical instruments 334,339,343,378

Name, maqic in 32,35,375

Name sonq 28,380,368,375

Nlhoalakl 17, 19, 338,356, 373

Opelemoemoe 358

Opukahonua 351

Pakaa 12,366

PaJral.

351

355

20-23,350,359,361,362

17,338,374

Paralleusm 44

Pele 11,19,354,360,361

Petroglyphs 343,369

Pikoikaalala 17,42,357

Place names 30-32

Place, affection for 37

Plants, sacred 341, 376

POLUHU 21, 22, 40

Prayer, addressed to spirits of the dead 17

form of 337,342

texts of 104, 112, 182,341, 346

Priesthood 27,34

PULOtJLOTJ (taboo sign) 33s

Pumaia 17,373

Puna 21,22,43-44,56,335,343,360,370

Punia 378

Puniaikl 356

35,375

Riddling 42, 339, 357, 362, 363, 368

BOAD, paved 366

Page.

Rock, stone or hill transformation 18,

333, 353, 354, 365, 369, ,368, 372, 374

Signs 17,20,34,37

bird 335,366

cloud 21,22,342

perfume 341 , 34S

rainbow 340,365,366,372

storm 23,344,345,346,371,373

taboo 26, 338

miscellaneous 337, 366, 368

Similes 337

Song, texts of 10,26,43,92,

138,140,142,144,200,202,204,236,274,282,320

Stars 34

Sorceress 338

Surf, names for 32,343

personified 355

StmF riding 340,343,362,370,376

Thunder BIRD (llalulu) 40,345,363

Umbilical cord 343

Umi 65,343,365,378

Uweuwelekehau 371

Virginity 25,339,372

Wahanui 341,359

Wailing for the dead 28,37

Waiopuka 54

Wakaina 378

Waawaaikinaaupo 379

WAKEA(and Papa) 16,30,335,350,351,368

War club 337,355,358,360,361,364

Water of life 353

Westervelt's version 21

Wind goddess 32,359,366,367

Women, position of 25,333,357,368

Worship of the dead 332,373,374

^rn^rn

'^■'

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